Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 1ΚΑΤΑ ΙΩΑΝΝΗΝ Α′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.

In the beginning was the Word, and the Word was with God, and the Word was God.

Assertion / thesisasyndetonAsyndeton. The three parallel clauses mount in density: the Word's temporal pre-existence (ἦν, imperfect of existence), his relational distinctness from the Father (πρὸς τὸν θεόν), and his divine nature (θεὸς ἦν — the predicate is anarthrous, qualitative: 'of divine nature'). The echo of Gen 1:1 LXX (ἐν ἀρχῇ) is deliberate.
Ἐνinpreposition + dative (temporal)
ἀρχῇbeginningDativeobject of ἐν (temporal frame)ἀρχή: 'beginning, origin'; the anarthrous form echoes Gen 1:1 LXX (ἐν ἀρχῇ) — before time began.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (existence)→ descriptive imperfect (continuous past existence)εἰμί: 'be, exist'; the imperfect ἦν contrasts with ἐγένετο (v.3, 6, 14 — 'came into being'), marking the Word's uncreated being.
theNominativearticle (anaphoric subject)
λόγοςWordNominativesubjectλόγος: 'word, reason, discourse'; John appropriates the term from both Jewish Wisdom/Word tradition (Prov 8; Wis 18:15; Sir 24) and Stoic cosmology (the rational principle pervading all things), filling it with a personal, relational content unknown to either. The article marks him as definite and distinct.
καὶandcoordinating conjunction
theNominativearticle (resumptive)
λόγοςWordNominativesubject (resumed)
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (relational)→ descriptive imperfect (continuous relation)
πρὸςwithpreposition + accusative (relational proximity)πρός + accusative: here 'with, in the presence of,' connoting face-to-face intimacy (cf. 1 John 1:2 πρὸς τὸν πατέρα), not mere accompaniment.
τὸνtheAccusativearticle
θεόνGodAccusativeobject of πρός (the Father)θεός with the article (ὁ θεός) = the Father, distinguished from the anarthrous θεός predicate in clause 3.
καὶandcoordinating conjunction
θεὸςGodNominativepredicate nominative (qualitative, anarthrous)θεός anarthrous as predicate: not 'the God' (that would assert identity with the Father) but of divine nature — qualitative predicate nominative per Colwell's rule; the Word fully shares the divine essence while being personally distinct from the Father.
ἦνwasImperf Act Indic 3 Sg · εἰμίcopula (divine predication)→ descriptive imperfect (nature/essence)
theNominativearticle (identifies subject)
λόγοςWordNominativesubject (the Word is the one who 'was God')
2

οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.

He was in the beginning with God.

Resumption / summaryοὗτοςThe demonstrative οὗτος sums up v.1's three clauses before the Prologue moves forward: the Word's eternal existence and personal communion with the Father are compressed into a single affirmation.
οὗτοςthis one / heNominativedemonstrative pronoun (subject, resumptive)οὗτος: 'this one'; resumes and gathers the three clauses of v.1 before the Prologue advances.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect
ἐνinpreposition + dative (temporal)
ἀρχῇbeginningDativeobject of ἐν
πρὸςwithpreposition + accusative (relational)
τὸνtheAccusativearticle
θεόνGodAccusativeobject of πρός
3

πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ὃ γέγονεν.

All things came into being through him, and apart from him not even one thing came into being that has come into being.

Elaboration (cosmic agency)asyndetonAsyndeton after v.2. The verse asserts the Word's universal creative agency by affirmation then emphatic negation. The phrase ὃ γέγονεν ends v.3 with NA28/SBLGNT (punctuation crux — see text_note: some Fathers placed it with v.4 as subject of 'in him was life').
πάνταall thingsNominativesubject (comprehensive, neuter plural)πᾶς neut. pl.: the totality of created things — no exception.
δι᾽throughpreposition + genitive (intermediate agency)διά + genitive: 'through, by means of'; the Word is the agent, not the ultimate source (ἐκ / ὑπό would differ); cf. 1 Cor 8:6, Col 1:16.
αὐτοῦhimGenitiveobject of διά (genitive of agency)
ἐγένετοcame into beingAor Mid Indic 3 Sg · γίνομαιmain verb→ constative aorist (creation as event)γίνομαι: 'become, come into being'; deliberately contrasted with the imperfect ἦν of vv.1–2 — the Word eternally was; all else came into being at a point.
καὶandcoordinating conjunction (adversative nuance: 'and yet')
χωρὶςapart frompreposition + genitive (exclusion)χωρίς: 'without, apart from'; reinforces total agency — nothing falls outside his mediation.
αὐτοῦhimGenitiveobject of χωρίς
ἐγένετοcame into beingAor Mid Indic 3 Sg · γίνομαιmain verb (negated repetition)→ constative aorist
οὐδὲnot evennegative particle (intensifying)οὐδέ: 'not even one' — emphatic; cf. the double negative construction.
ἕνone thingNominativesubject of negated clauseεἷς, μία, ἕν: 'one'; the neuter numeral used as pronoun = 'not a single thing.'
thatNominativerelative pronoun (subject of ὃ γέγονεν, appositional)
γέγονενhas come into beingPerf Act Indic 3 Sg · γίνομαιverb of relative clause (closing v.3 per NA28)→ intensive perfect (exists as a result of having come into being)The perfect γέγονεν states the present status of what came to be — distinguishing created existence from the Word's eternal being.
4

ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων.

In him was life, and the life was the light of men.

Elaboration (life and light)asyndetonAsyndeton. A chiastic linkage: the Word gives life → that life is light for humanity. The anarthrous ζωή in the first clause (life as an abstract quality residing in him) gains the article in the second (now specified as 'the light of men').
ἐνinpreposition + dative (sphere/location)
αὐτῷhimDativeobject of ἐν (the Word as source)
ζωὴlifeNominativesubject (anarthrous: qualitative)ζωή: 'life'; in John consistently the divine, eschatological life — not merely biological (βίος) — that the Son possesses in himself (5:26) and gives to believers.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect
καὶandcoordinating conjunction
theNominativearticle (anaphoric)
ζωὴlifeNominativesubject (now articular — the life just mentioned)
ἦνwasImperf Act Indic 3 Sg · εἰμίcopula→ descriptive imperfect
τὸtheNominativearticle
φῶςlightNominativepredicate nominativeφῶς: 'light'; a key Johannine metaphor (cf. 8:12 'I am the light of the world'); light is the revelatory, life-giving, judgment-bringing mode of the Word's presence.
τῶνofGenitivearticle
ἀνθρώπωνmen / humanityGenitivegenitive of advantage / beneficiaryἄνθρωπος: 'human being'; the light is not merely cosmic but intended for humanity — the scope of the mission already in view.
5

καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.

And the light shines in the darkness, and the darkness has not overcome it.

Continuation / contrastκαὶThe shift to the present φαίνει signals the light's ongoing, undefeated activity; κατέλαβεν (aorist) states the darkness's decisive failure. The verb καταλαμβάνω bears a double sense: 'overcome/overpower' (most likely here) and 'comprehend/grasp' — John may intend both.
καὶandcoordinating conjunction
τὸtheNominativearticle
φῶςlightNominativesubject
ἐνinpreposition + dative (sphere of activity)
τῇtheDativearticle
σκοτίᾳdarknessDativeobject of ἐν (realm of darkness)σκοτία: 'darkness'; in John, the realm of sin, ignorance, and hostility to God (cf. 3:19–21; 12:35); anthropological and cosmic simultaneously.
φαίνειshinesPres Act Indic 3 Sg · φαίνωmain verb (gnomic/continuous)→ gnomic present (timeless truth) / historical present (narrative vividness)φαίνω: 'shine, appear'; the present tense asserts the light's ongoing, undefeated activity — even now, as John writes.
καὶandcoordinating conjunction (adversative: 'and yet')
theNominativearticle
σκοτίαdarknessNominativesubject
αὐτὸitAccusativedirect object (the light)
οὐnotnegative particle
κατέλαβενovercome / graspedAor Act Indic 3 Sg · καταλαμβάνωmain verb (decisive past action)→ constative aorist (the darkness's failure as a settled fact)καταλαμβάνω: 'seize, overcome; comprehend, grasp'; the double sense — physical overpowering and mental apprehension — may be intentional; in darkness's case both apply: it could not overpower nor understand the light.
6

Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης·

There was a man sent from God, whose name was John.

New participant introductionasyndetonAsyndeton. The Prologue interrupts its cosmic sweep to introduce John the Baptist. The aorist ἐγένετο ('there came to be') — not ἦν — marks him as created and sent, contrasting with the Word's eternal ἦν. He enters as a witness, not the light.
Ἐγένετοthere was / there cameAor Mid Indic 3 Sg · γίνομαιexistential verb (new participant)→ constative aorist (historical entrance)γίνομαι: 'come to be'; the aorist versus the imperfect ἦν of the Word marks John as created — he entered existence at a point in time.
ἄνθρωποςa manNominativesubject (anarthrous: indefinite, new introduction)ἄνθρωπος: 'human being'; the anarthrous noun introduces John simply as a man — emphasizing his creaturely status.
ἀπεσταλμένοςsentPerf Pass Ptc Nom Sg Masc · ἀποστέλλωpredicate participle (attributive to ἄνθρωπος)→ intensive perfect (permanently sent / commissioned)ἀποστέλλω: 'send with a commission'; the perfect participle — he stands in the permanent status of one commissioned by God.
παρὰfrompreposition + genitive (source / divine commissioning)παρά + genitive: 'from beside'; the preposition of origin from a personal source — God is both origin and authorizer.
θεοῦGodGenitiveobject of παρά (divine source)
ὄνομαnameNominativenominative absolute (naming formula)ὄνομα: 'name'; the formula ὄνομα αὐτῷ + name is a Semitic construction — his name was John.
αὐτῷto him / hisDativedative of possession
ἸωάννηςJohnNominativepredicate nominative (the name)Ἰωάννης: Hebrew יוֹחָנָן, 'God is gracious'; John is never called 'the Baptist' in the Fourth Gospel, only 'John.'
7

οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι᾽ αὐτοῦ.

He came as a witness, to testify about the light, so that all might believe through him.

Purpose elaborationοὗτοςTwo ἵνα clauses nest the purpose of John's mission: his testimony serves a second, further end — universal faith. The double purpose structure (witness → faith) previews John's theology throughout the Gospel.
οὗτοςhe / this oneNominativedemonstrative pronoun (resumptive subject)
ἦλθενcameAor Act Indic 3 Sg · ἔρχομαιmain verb→ constative aorist (historical coming)ἔρχομαι: 'come, go'; John's historical arrival in his ministry.
εἰςfor / aspreposition + accusative (purpose/role)εἰς + accusative: here predicate of purpose — 'came for witness,' 'came as a witness.'
μαρτυρίανwitness / testimonyAccusativeobject of εἰς (purpose)μαρτυρία: 'witness, testimony'; the noun central to Johannine epistemology — John is defined by this role (cf. 1:15, 19, 32, 34; 5:33).
ἵναin order thatpurpose conjunction
μαρτυρήσῃhe might testifyAor Act Subj 3 Sg · μαρτυρέωverb of purpose clause (ἵνα + subj.)→ constative aorist (the whole act of witnessing)μαρτυρέω: 'testify, bear witness'; the cognate verb of μαρτυρία — John's raison d'être.
περὶabout / concerningpreposition + genitive (topic of testimony)
τοῦtheGenitivearticle
φωτόςlightGenitiveobject of περί (content of witness)
ἵναso thatpurpose conjunction (ultimate goal)
πάντεςallNominativesubject of purpose clauseπᾶς: 'all'; the scope is universal — the Baptist's witness aims at the faith of all humanity.
πιστεύσωσινmight believeAor Act Subj 3 Pl · πιστεύωverb of purpose clause (ultimate goal)→ constative aorist subjunctive (the act of coming to faith)πιστεύω: 'believe, trust in'; John's most common verb for salvific response (98 times in the Gospel); here with no object — absolute trust.
δι᾽throughpreposition + genitive (instrumental agency)
αὐτοῦhimGenitiveobject of διά (John as instrument of faith)
8

οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ᾽ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.

He was not the light, but came to testify about the light.

Correction / clarificationἀλλ᾽An emphatic negation followed by an ἀλλ᾽ ἵνα ellipsis (the verb 'came' being understood). The Prologue underscores John's derivative, subordinate role: he is the finger, not the hand; the lamp, not the sun.
οὐκnotnegative particle
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (denied identity)→ descriptive imperfect
ἐκεῖνοςthat one / heNominativedemonstrative pronoun (subject, emphatic)ἐκεῖνος: 'that one'; John uses ἐκεῖνος for Jesus repeatedly as a deferential, distancing demonstrative (cf. 1:18, 33; 5:35).
τὸtheNominativearticle
φῶςlightNominativepredicate nominative (denied: John ≠ the light)
ἀλλ᾽butadversative conjunction (strong contrast)
ἵναin order thatpurpose conjunction (elliptical: 'but [he came] in order that')
μαρτυρήσῃhe might testifyAor Act Subj 3 Sg · μαρτυρέωverb of purpose clause→ constative aorist subjunctive
περὶaboutpreposition + genitive (topic)
τοῦtheGenitivearticle
φωτόςlightGenitiveobject of περί
9

Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον.

The true light, which enlightens every person, was coming into the world.

Identification of the true lightasyndetonAsyndeton. The participial phrase ἐρχόμενον εἰς τὸν κόσμον could modify either ἄνθρωπον ('every person coming into the world,' a Hebraism for 'every human being') or τὸ φῶς ('the light coming into the world'). The latter, adopted here, fits the Prologue's incarnational movement better.
ἮνwasImperf Act Indic 3 Sg · εἰμίmain verb (existence/identification)→ descriptive imperfect
τὸtheNominativearticle
φῶςlightNominativesubject
τὸtheNominativearticle (attributive position)
ἀληθινόνtrue / genuineNominativeattributive adjectiveἀληθινός: 'genuine, real' (as opposed to merely typical or shadowy); contrasts with John, who was a lamp (λύχνος, 5:35), not the genuine light. Cf. ἀληθής ('truthful') and ἀλήθεια ('truth').
whichNominativerelative pronoun (subject of φωτίζει)
φωτίζειenlightensPres Act Indic 3 Sg · φωτίζωverb of relative clause (gnomic)→ gnomic present (universal, continuing activity)φωτίζω: 'enlighten, give light to'; the action of bringing light to mind and heart — revelation and moral illumination simultaneously.
πάνταeveryAccusativeadjective (universal quantifier, attributive)
ἄνθρωπονpersonAccusativedirect objectπάντα ἄνθρωπον: 'every human being'; the universal scope — the light is not for a subset but for all humanity.
ἐρχόμενονcomingPres Mid Ptc Nom Sg Neut · ἔρχομαιpredicate participle (modifying τὸ φῶς — the light coming into the world)→ progressive present (process of coming, Incarnation in progress)ἔρχομαι: 'come'; the participle likely modifies φῶς — the true light was, at the time, in the process of entering the world — anticipating the Incarnation of v.14.
εἰςintopreposition + accusative (direction/destination)
τὸνtheAccusativearticle
κόσμονworldAccusativeobject of εἰς (destination of the Incarnation)κόσμος: 'world'; in John, primarily the created order as the arena of human existence, but also the world of humanity in its rebellion against God (cf. 1:10; 3:16).
10

ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι᾽ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.

He was in the world, and the world came into being through him, yet the world did not know him.

Ironic contrast (tragic rejection)καὶ … καὶ … καὶA triple καί that builds to a tragic climax: presence → creation agency → rejection. The same entity (κόσμος) through whom the world came into being now fails to recognize its Maker. ἔγνω (experiential knowing) heightens the irony.
ἐνinpreposition + dative (location)
τῷtheDativearticle
κόσμῳworldDativeobject of ἐν
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect (continuous presence)
καὶandcoordinating conjunction
theNominativearticle
κόσμοςworldNominativesubject
δι᾽throughpreposition + genitive (agency)
αὐτοῦhimGenitiveobject of διά
ἐγένετοcame into beingAor Mid Indic 3 Sg · γίνομαιmain verb→ constative aorist
καὶand yetcoordinating conjunction (adversative climax)
theNominativearticle
κόσμοςworldNominativesubject (the same world that owes its being to him)
αὐτὸνhimAccusativedirect object
οὐκnotnegative particle
ἔγνωknew / recognizedAor Act Indic 3 Sg · γινώσκωmain verb (tragic climax)→ constative aorist (decisive failure of recognition)γινώσκω: 'know experientially, recognize'; not mere intellectual knowledge but personal acknowledgment and relationship — the world failed to recognize its Maker.
11

εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.

He came to his own, and his own people did not receive him.

Specific rejection (Israel)καὶThe neuter τὰ ἴδια ('his own things/domain') and the masculine οἱ ἴδιοι ('his own people') are distinct: he came to the realm that belongs to him — creation, and specifically Israel — yet his own covenant people rejected him. παρέλαβον (constative aorist) is the decisive act.
εἰςtopreposition + accusative (direction)
τὰthe / his ownAccusativearticle (substantival, neut. pl.)
ἴδιαown things / domainAccusativeobject of εἰς (his own domain — creation and Israel)ἴδιος: 'one's own'; the neuter plural τὰ ἴδια = his own domain, home, property — including Israel as his own covenant land.
ἦλθενhe cameAor Act Indic 3 Sg · ἔρχομαιmain verb→ constative aorist (the Incarnation)
καὶand yetcoordinating conjunction (adversative)
οἱtheNominativearticle (substantival, masc. pl.)
ἴδιοιhis own peopleNominativesubject (his own covenant people)ἴδιος masc. pl.: 'his own people' — Israel, the covenant nation to whom the Word was sent; the shift to masculine signals persons, not domain.
αὐτὸνhimAccusativedirect object
οὐnotnegative particle
παρέλαβονreceived / acceptedAor Act Indic 3 Pl · παραλαμβάνωmain verb (decisive rejection)→ constative aorist (decisive historical rejection)παραλαμβάνω: 'take alongside, receive, accept'; the word implies a deliberate taking-to-oneself — they refused to welcome him as their own.
12

ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,

But as many as received him, to them he gave the right to become children of God — to those who believe in his name,

Contrast / exception (those who receive)δὲThe δέ pivots from rejection to reception. The relative-pronoun construction ὅσοι … τοῖς πιστεύουσιν clarifies: 'receive him' = 'believe in his name.' The gift is ἐξουσία ('right, authority') — not merely the possibility but the granted status of becoming God's children.
ὅσοιas many as / whoeverNominativerelative/correlative pronoun (subject of ὅσοι clause)ὅσος: 'as many as, whoever'; the correlative signals the exception — all who welcome him, without distinction.
δὲbutadversative particle
ἔλαβονreceivedAor Act Indic 3 Pl · λαμβάνωverb of ὅσοι clause→ constative aoristλαμβάνω: 'take, receive'; personal acceptance of the Word — the contrast with παρέλαβον (v.11) is lexical: receiving versus not-receiving.
αὐτόνhimAccusativedirect object
ἔδωκενhe gaveAor Act Indic 3 Sg · δίδωμιmain verb (gift of status)→ constative aoristδίδωμι: 'give'; the subject is the Word/Jesus — the giver of the new status.
αὐτοῖςto themDativeindirect object (dative of advantage)
ἐξουσίανright / authorityAccusativedirect object (the gift)ἐξουσία: 'right, authority, power'; not a conditional possibility but a granted standing — the right to be called and actually to become children of God.
τέκναchildrenNominativepredicate accusative (object complement of γενέσθαι)τέκνον: 'child'; John consistently uses τέκνα (children by birth, relationship) not υἱοί (sons, emphasis on heir status) for believers — pointing to the new birth of vv.13.
θεοῦof GodGenitivegenitive of relationship
γενέσθαιto becomeAor Mid Inf · γίνομαιinfinitive (content of ἐξουσία)→ constative aorist infinitive (entering into the status)
τοῖςto thoseDativearticle (substantival, apposition to αὐτοῖς)
πιστεύουσινwho believePres Act Ptc Dat Pl Masc · πιστεύωsubstantival participle (defining those who receive him)→ progressive present (ongoing believing)πιστεύω: 'believe, trust'; the participle equates 'receiving him' with 'believing in his name' — they are the same act.
εἰςin / intopreposition + accusative (object of πιστεύω — directional faith)πιστεύω εἰς: 'believe into'; a distinctively Johannine construction expressing relational, self-committing trust, not merely intellectual assent.
τὸtheAccusativearticle
ὄνομαnameAccusativeobject of εἰς (the name as the whole person and revelation)ὄνομα: 'name'; in Semitic/biblical thought the name encapsulates the person and their authority — belief 'into the name' = trusting the full revelation of Jesus Christ.
αὐτοῦhisGenitivegenitive of possession
13

οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ᾽ ἐκ θεοῦ ἐγεννήθησαν.

Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Elaboration (nature of divine birth)οἳA triple negation (οὐκ … οὐδέ … οὐδέ … ἀλλ᾽) ruling out all human causes of the new birth. The plural αἱμάτων ('bloods') may reflect a Semitic idiom. The Latin/patristic singular ὃς ἐγεννήθη referring to the Logos himself (the virginal conception) is a minority variant; the Greek plural ἐγεννήθησαν (believers) is the printed text.
οἳwhoNominativerelative pronoun (subject, referring to believers of v.12)
οὐκnotnegative particle
ἐξfrom / ofpreposition + genitive (source/origin)
αἱμάτωνblood(s)Genitiveobject of ἐκ (physical descent — denied)αἷμα pl.: 'bloods'; the plural is unusual — possibly reflecting a Semitic idiom for lineage and descent, or the mingling of male and female blood in conception according to ancient physiology.
οὐδὲnornegative coordinating conjunction
ἐκofpreposition + genitive (source — denied)
θελήματοςwill / desireGenitiveobject of ἐκθέλημα: 'will, wish, desire'; the will of the flesh = physical/natural desire — sexual impulse.
σαρκὸςof fleshGenitivegenitive of source/descriptionσάρξ: 'flesh'; the human, creaturely, physical realm — cf. John 6:63 'the flesh profits nothing.'
οὐδὲnornegative coordinating conjunction
ἐκofpreposition + genitive (source — denied)
θελήματοςwillGenitiveobject of ἐκ
ἀνδρὸςof a manGenitivegenitive of description (the male partner — human decision)ἀνήρ: 'man (adult male)'; the three negations move from generic ancestry → fleshly desire → male decision — all excluded.
ἀλλ᾽butstrong adversative conjunction
ἐκof / frompreposition + genitive (the one true source)
θεοῦGodGenitiveobject of ἐκ (divine origin of the new birth)The repeated ἐκ + genitive structure makes the contrast stark: all human sources denied; God alone is the source of this birth.
ἐγεννήθησανwere bornAor Pass Indic 3 Pl · γεννάωmain verb (divine passive — God begets)→ constative aorist (the decisive event of new birth)γεννάω: 'beget, give birth to'; the passive is a 'divine passive' (God is the unstated agent) — as elaborated in 3:3–8 with Nicodemus.
14

Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.

And the Word became flesh and tabernacled among us, and we beheld his glory — glory as of the only-begotten from the Father — full of grace and truth.

Climactic assertion (Incarnation)ΚαὶThe theological apex of the Prologue. ἐγένετο marks the decisive entry into creaturely existence — the eternal Word who ἦν now γίνεται. ἐσκήνωσεν alludes to the Sinai tabernacle (שָׁכַן), the Shekinah glory dwelling among Israel (Exod 40). The eyewitness plural ἐθεασάμεθα anchors the Prologue in testimony.
Καὶandcoordinating conjunction (climactic)
theNominativearticle
λόγοςWordNominativesubject
σὰρξfleshNominativepredicate nominative (anarthrous — qualitative)σάρξ: 'flesh'; the whole of human creaturely existence, at its most vulnerable and mortal — not merely a body added to the divine, but genuine human nature assumed. The starkness of the predicate (no article, no qualifying adjective) is maximally confrontational.
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιmain verb (Incarnation as event)→ ingressive aorist (entering into a new mode of being)γίνομαι: 'become'; the aorist here is ingressive — the Word entered into the state of being flesh at a historical point. He did not cease to be Word; he took on human nature without abandoning the divine.
καὶandcoordinating conjunction
ἐσκήνωσενtabernacled / dweltAor Act Indic 3 Sg · σκηνόωmain verb (OT tabernacle typology)→ constative aorist (the period of earthly ministry as a whole)σκηνόω: 'pitch tent, tabernacle'; from σκηνή ('tent, tabernacle'); almost certainly a deliberate echo of the Shekinah glory — God's dwelling in the Sinai tabernacle (Exod 25:8; 40:34–35 LXX). The Logos replaces and fulfills the tabernacle.
ἐνamongpreposition + dative (among persons)
ἡμῖνusDativeobject of ἐν (eyewitness community)The first person plural ἡμῖν is the eyewitness 'we' — the community of disciples who saw the incarnate Word; cf. 1 John 1:1–3.
καὶandcoordinating conjunction
ἐθεασάμεθαwe beheldAor Mid Indic 1 Pl · θεάομαιmain verb (eyewitness testimony)→ constative aorist (the whole act of beholding across the ministry)θεάομαι: 'behold, gaze upon, contemplate'; a verb of sustained, deliberate seeing (stronger than ὁράω in some contexts) — we were witnesses who gazed upon his glory.
τὴνtheAccusativearticle
δόξανgloryAccusativedirect objectδόξα: 'glory'; in John, the visible radiance of God's presence — the Shekinah translated into the person of Jesus; displayed at the signs (2:11), at the Transfiguration (implicitly), and supremely at the cross (17:1–5).
αὐτοῦhisGenitivegenitive of possession
δόξανgloryAccusativeappositive accusative (defining the glory)
ὡςas ofcomparative particle (qualitative comparison)ὡς: 'as, like'; not weakening the assertion but characterizing the type — the glory we saw was precisely the glory that belongs to the Only-Begotten.
μονογενοῦςonly-begottenGenitivegenitive of source (apposition: the only-begotten Son)μονογενής: 'only-begotten, unique'; from μόνος + γίνομαι (or γένος); in John, the Son's uniqueness as the one and only in his kind from the Father (1:18; 3:16, 18; cf. Heb 11:17).
παρὰfrompreposition + genitive (origin from the Father)
πατρόςFatherGenitiveobject of παρά (divine paternal source)πατήρ: 'Father'; the anarthrous πατρός is relational, not a proper name — 'from a Father,' yet the unique paternal relationship of the Only-Begotten.
πλήρηςfullNominativepredicate adjective (nominative of apposition to αὐτοῦ — him)πλήρης: 'full, filled with'; the nominative is irregular (one might expect the genitive αὐτοῦ to continue), but it stands as an absolute predicate — he himself is full.
χάριτοςgraceGenitivegenitive of content (what he is full of)χάρις: 'grace, favor'; rare in the body of John's Gospel (where ἀγάπη dominates), but programmatic here in the Prologue (vv.14, 16, 17) — the free, undeserved gift-character of God's self-giving.
καὶandcoordinating conjunction
ἀληθείαςtruthGenitivegenitive of contentἀλήθεια: 'truth'; in John, the reality of God as it is revealed in Christ — not merely propositional accuracy but divine faithfulness and self-disclosure; echoes Exod 34:6 LXX (ἔλεος καὶ ἀλήθεια / חֶסֶד וֶאֱמֶת).
15

Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων· Οὗτος ἦν ὃν εἶπον· Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.

John testifies about him and has cried out, saying: 'This was the one about whom I said, He who comes after me has come before me, because he was before me.'

Witness insertion (parenthesis)ἸωάννηςJohn's witness breaks into the narrative again (cf. v.6–8), reinforcing v.14 with eyewitness testimony. The historic present μαρτυρεῖ and the perfect κέκραγεν (still ringing) give the proclamation ongoing force. The paradox — 'he who comes after me has become before me' — turns on pre-existence (πρῶτός μου ἦν).
ἸωάννηςJohnNominativesubject (reintroduced)
μαρτυρεῖtestifiesPres Act Indic 3 Sg · μαρτυρέωmain verb (historic present)→ historical present (narrative vividness)μαρτυρέω: 'testify'; the present tense functions as a historical present, making John's witness vivid and ongoing.
περὶaboutpreposition + genitive (topic)
αὐτοῦhimGenitiveobject of περί
καὶandcoordinating conjunction
κέκραγενhas cried outPerf Act Indic 3 Sg · κράζωmain verb (perfect of proclamation — still resounding)→ intensive perfect (the cry still reverberates)κράζω: 'cry out, shout'; the perfect tense indicates the continuing relevance of his proclamation — it was uttered and its voice still sounds.
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωattendant circumstance participle (introducing direct speech)→ progressive present
ΟὗτοςthisNominativedemonstrative pronoun (subject, resumptive)
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect
ὃνof whomAccusativerelative pronoun (object of εἶπον)
εἶπονI saidAor Act Indic 1 Sg · λέγωverb of relative clause→ constative aorist
the oneNominativearticle (substantival)
ὀπίσωafterimproper preposition + genitive (temporal sequence: after me in time)ὀπίσω: 'after, behind'; Jesus came after John chronologically (born ~6 months later, baptized after him).
μουmeGenitivegenitive object of ὀπίσω
ἐρχόμενοςcomingPres Mid Ptc Nom Sg Masc · ἔρχομαιsubstantival participle (subject of γέγονεν)→ progressive present
ἔμπροσθένbefore / ahead ofimproper preposition + genitive (rank/priority)ἔμπροσθεν: 'before, in front of'; here of priority in rank and dignity, not merely temporal sequence — the paradox.
μουmeGenitivegenitive object of ἔμπροσθεν
γέγονενhas become / isPerf Act Indic 3 Sg · γίνομαιmain verb (paradox of pre-eminence)→ intensive perfect (stands in this position of priority)The perfect γέγονεν: the one who came chronologically after John stands permanently in the position of priority — because he was before John in eternal existence.
ὅτιbecausecausal conjunction
πρῶτόςfirst / beforeNominativepredicate adjective (temporal priority = pre-existence)πρῶτος: 'first'; here in the sense of prior existence — not merely first in rank but first in being; the key to the paradox: Jesus came after John because of the Incarnation, but he existed before John eternally.
μουof me / than meGenitivegenitive of comparison
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (eternal pre-existence)→ descriptive imperfect (continuous past existence)
16

ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·

For from his fullness we all have received, and grace upon grace.

Ground (why the Incarnation matters for us)ὅτιὅτι here is causal, grounding the eyewitness claim of v.14 (or possibly v.15). The πλήρωμα ('fullness') language suggests the totality of divine grace and truth dwells in the incarnate Word, and from that inexhaustible store believers receive 'grace upon grace' (χάριν ἀντὶ χάριτος — wave upon wave, gift succeeding gift).
ὅτιfor / becausecausal/explanatory conjunction
ἐκfrom / out ofpreposition + genitive (source)
τοῦtheGenitivearticle
πληρώματοςfullnessGenitiveobject of ἐκ (the source)πλήρωμα: 'fullness, completion'; the totality of what fills something — here the full store of grace and truth that resides in the incarnate Word (cf. Col 1:19; 2:9).
αὐτοῦhisGenitivegenitive of possession
ἡμεῖςweNominativesubject (emphatic personal pronoun)
πάντεςallNominativeadjective (in agreement with ἡμεῖς — universal participation)
ἐλάβομενhave receivedAor Act Indic 1 Pl · λαμβάνωmain verb→ constative aorist (the whole reception of grace)λαμβάνω: 'receive'; the community's reception of grace from the fullness of Christ.
καὶeven / namelyepexegetic conjunction (specifying the gift)
χάρινgraceAccusativedirect object (the gift received)
ἀντὶupon / in place ofpreposition + genitive (succession or accumulation)ἀντί: classically 'instead of, in exchange for'; here most likely 'upon, succeeding' — grace piled on grace, wave after wave; some read it as new-covenant grace replacing old-covenant grace (Torah), but the accumulative sense fits the Prologue's celebration better.
χάριτοςgraceGenitiveobject of ἀντί
17

ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.

For the law was given through Moses; grace and truth came through Jesus Christ.

Contrast (law vs. grace and truth)ὅτιThe only verse in the Prologue naming Jesus Christ. The contrast is not abolition of the law but escalation: the law came as a gift through Moses; grace and truth — the covenant attributes of Exod 34:6 — arrived in their fullness through the incarnate Word. The passive ἐδόθη points to God as giver; ἐγένετο echoes the Incarnation-aorist of v.14.
ὅτιforcausal conjunction
theNominativearticle
νόμοςlawNominativesubjectνόμος: 'law'; here the Torah of Moses — the covenant framework given at Sinai; John does not disparage it but subordinates it to the fullness that came in Christ.
διὰthroughpreposition + genitive (mediate agency)
ΜωϋσέωςMosesGenitiveobject of διά (Moses as mediator of Torah)Μωϋσῆς: Moses, the archetypal lawgiver; here the lesser mediator compared with Jesus Christ.
ἐδόθηwas givenAor Pass Indic 3 Sg · δίδωμιmain verb (divine passive)→ constative aorist (the Sinai event)δίδωμι: 'give'; the passive δίδωμι — God gave the Torah through Moses.
theNominativearticle
χάριςgraceNominativesubject (paired with ἀλήθεια)
καὶandcoordinating conjunction
theNominativearticle
ἀλήθειαtruthNominativesubject (the paired gift)χάρις καὶ ἀλήθεια: echoes Exod 34:6 LXX (ἔλεος καὶ ἀλήθεια = חֶסֶד וֶאֱמֶת, 'steadfast love and faithfulness'); the covenant attributes of God now fully embodied in Jesus.
διὰthroughpreposition + genitive (mediate agency)
ἸησοῦJesusGenitiveobject of διά (the greater mediator)Ἰησοῦς: Hebrew יֵשׁוּעַ, 'YHWH saves'; the first naming of Jesus in the Gospel.
ΧριστοῦChristGenitiveapposition (name-title)Χριστός: 'Anointed One, Messiah'; together Ἰησοῦ Χριστοῦ identifies the incarnate Word with the historic, named person.
ἐγένετοcame / came into beingAor Mid Indic 3 Sg · γίνομαιmain verb (the coming of grace and truth in Incarnation)→ ingressive aorist (came into historical reality)γίνομαι: the same verb as v.14 — grace and truth 'became' historical reality in Jesus Christ, just as the Word 'became' flesh.
18

Θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο.

No one has ever seen God; the only-begotten God, who is in the bosom of the Father — he has made him known.

Climax and summary of the PrologueasyndetonThe Prologue's finale. The invisibility of God (Exod 33:20; Isa 6:5) is affirmed, then shattered: the μονογενὴς θεός who is in eternal intimacy with the Father (ὁ ὢν εἰς τὸν κόλπον — the present participle of ongoing, eternal relation) has 'exegeted' him — ἐξηγήσατο, 'led out, explained, declared,' whence 'exegesis.' The crux between μονογενὴς θεός and ὁ μονογενὴς υἱός is the most important textual variant in the chapter.
ΘεὸνGodAccusativedirect object (fronted for emphasis)θεός: placed first, emphatically — it is God himself, the invisible one, who is being discussed.
οὐδεὶςno oneNominativesubject (universal negative)οὐδείς: 'no one'; the absolute denial is standard in Jewish-Christian tradition — direct vision of God is impossible for mortals (Exod 33:20; John 6:46).
ἑώρακενhas seenPerf Act Indic 3 Sg · ὁράωmain verb→ intensive perfect (the ongoing impossibility of seeing God directly)ὁράω: 'see'; the perfect states the abiding truth — no one has ever seen God nor does so now.
πώποτεevertemporal adverb (with negative: 'at any time')πώποτε: 'ever, at any time'; reinforces the universality of the negation.
μονογενὴςonly-begottenNominativesubject (anarthrous — qualitative predicate of next clause)μονογενής: 'unique, only-begotten'; the anarthrous form in P66/P75/Sinaiticus/Vaticanus — μονογενὴς θεός — is qualitative: 'one who is uniquely God,' i.e. of divine nature and uniquely so.
θεόςGodNominativepredicate nominative / apposition (μονογενὴς θεός = the unique one who is divine)θεός anarthrous: the critical text reads μονογενὴς θεός — 'the only-begotten God' — with P66, P75, Sinaiticus, Vaticanus. The Byzantine reading ὁ μονογενὴς υἱός ('the only-begotten Son') is attested later. The harder μονογενὴς θεός is adopted here with the critical editions.
the oneNominativearticle (substantival)
ὢνbeing / who isPres Act Ptc Nom Sg Masc · εἰμίsubstantival participle (eternal present — ongoing divine relation)→ gnomic/eternal present (the Son is always in the Father's bosom)εἰμί present participle: the ongoing, eternal mode of the Son's existence — he is always in this intimate relation; contrast v.1 (ἦν, past imperfect).
εἰςin / intopreposition + accusative (intimate location — Semitic idiom)εἰς τὸν κόλπον: lit. 'into the bosom'; εἰς with a static verb is a Semitic-influenced idiom for being 'in' or 'at' — cf. 1:1 πρὸς τὸν θεόν.
τὸνtheAccusativearticle
κόλπονbosom / sideAccusativeobject of εἰς (place of intimacy)κόλπος: 'bosom, chest, embrace'; the image of the beloved disciple reclining in Jesus' bosom (13:23) mirrors this — the Son's eternal intimacy with the Father reflected in the disciple's relation to the Son.
τοῦtheGenitivearticle
πατρόςFatherGenitivegenitive of possession / relationship
ἐκεῖνοςthat one / heNominativedemonstrative pronoun (resumptive subject, emphatic)ἐκεῖνος: the emphatic demonstrative picks up μονογενὴς θεός and grounds the declaration in him specifically.
ἐξηγήσατοhas declared / exegetedAor Mid Indic 3 Sg · ἐξηγέομαιmain verb (the climactic claim)→ constative aorist (the whole act of revelation)ἐξηγέομαι: 'lead out, explain, declare, make known'; the source of the English word 'exegesis' — the Son has 'led out' the Father into visibility; he is the Father's exegesis, the living hermeneutic of the invisible God.
19

Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευίτας ἵνα ἐρωτήσωσιν αὐτόν· Σὺ τίς εἶ;

And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him: 'Who are you?'

Transition (Prologue ends; narrative begins)ΚαὶThe prose narrative of John 1:19ff begins. The temporal clause ὅτε introduces the historical setting of John's testimony. 'The Jews' (οἱ Ἰουδαῖοι) in John's Gospel often refers specifically to the Jerusalem leadership rather than the Jewish people as a whole.
Καὶandcoordinating conjunction (transitional)
αὕτηthisNominativedemonstrative pronoun (subject, introducing what follows)
ἐστὶνisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
theNominativearticle
μαρτυρίαtestimonyNominativepredicate nominativeμαρτυρία: central Johannine term — John's whole ministry is defined as 'testimony'; cf. vv.7–8.
τοῦofGenitivearticle
ἸωάννουJohnGenitivegenitive of source / possessive
ὅτεwhentemporal conjunction
ἀπέστειλανsentAor Act Indic 3 Pl · ἀποστέλλωmain verb of temporal clause→ constative aoristἀποστέλλω: 'send with commission'; the official character of the delegation is underscored.
οἱtheNominativearticle
ἸουδαῖοιJews / JudeansNominativesubject (the Jerusalem authorities)οἱ Ἰουδαῖοι: in this Gospel, frequently refers to the Jerusalem religious establishment, not the Jewish people ethnically — a Johannine idiom requiring care in translation.
ἐξfrompreposition + genitive (origin)
ἹεροσολύμωνJerusalemGenitiveobject of ἐξ (the city of origin)Ἱεροσόλυμα: Jerusalem; the Hellenized form (neut. pl.) versus Ἰερουσαλήμ (indeclinable Semitic); both appear in John.
ἱερεῖςpriestsAccusativedirect object (those sent)ἱερεύς: 'priest'; with Levites, the formal religious hierarchy — underlining this is an official inquiry.
καὶandcoordinating conjunction
ΛευίταςLevitesAccusativedirect object (paired with ἱερεῖς)Λευίτης: 'Levite'; the Temple ministers who assisted the priests.
ἵναin order topurpose conjunction
ἐρωτήσωσινthey might askAor Act Subj 3 Pl · ἐρωτάωverb of purpose clause→ constative aorist subjunctiveἐρωτάω: 'ask, inquire'; the formal interrogation.
αὐτόνhimAccusativedirect object
ΣὺyouNominativesubject (emphatic — the question is about his identity)
τίςwhoNominativeinterrogative pronoun (predicate — identity question)τίς: 'who?'; the identity question that drives vv.19–28.
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
20

καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ Χριστός.

And he confessed and did not deny, and he confessed: 'I am not the Christ.'

Response / negation (first denial)καὶThe triple construction — confessed / did not deny / confessed — is a rhetorical emphasis on the totality and clarity of John's denial. He 'confesses' (ὡμολόγησεν) a negative: 'I am not the Christ.' The irony: John uses the form of an absolute assertion to deny absolute status.
καὶandcoordinating conjunction
ὡμολόγησενhe confessedAor Act Indic 3 Sg · ὁμολογέωmain verb→ constative aoristὁμολογέω: 'confess, acknowledge, declare openly'; the verb often used for formal, solemn acknowledgment — here paradoxically used for a confession that denies messianic status.
καὶandcoordinating conjunction
οὐκnotnegative particle
ἠρνήσατοhe deniedAor Mid Indic 3 Sg · ἀρνέομαιmain verb (negated — he did not deny the question)→ constative aoristἀρνέομαι: 'deny, disavow'; he did not evade or deflect — he confessed openly.
καὶandcoordinating conjunction (resumptive)
ὡμολόγησενhe confessedAor Act Indic 3 Sg · ὁμολογέωmain verb (repeated for emphasis — introducing the content)→ constative aorist
ὅτιthatconjunction introducing direct speech / content
ἘγὼINominativesubject (emphatic personal pronoun)The emphatic Ἐγώ contrasts sharply with Jesus' 'I am' sayings — John uses the same form to negate.
οὐκnotnegative particle
εἰμὶamPres Act Indic 1 Sg · εἰμίcopula→ gnomic present
theNominativearticle
ΧριστόςChrist / MessiahNominativepredicate nominative (denied)Χριστός: 'the Anointed One'; the definite article marks this as the expected, specific Messiah figure — the one Israel awaited.
21

καὶ ἠρώτησαν αὐτόν· Τί οὖν; Ἠλίας εἶ σύ; καὶ λέγει· Οὐκ εἰμί. Ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη· Οὔ.

And they asked him: 'What then? Are you Elijah?' And he says: 'I am not.' 'Are you the Prophet?' And he answered: 'No.'

Interrogation (second and third denial)καὶThe delegation presses through three candidates — Christ, Elijah (Mal 4:5), and the Prophet (Deut 18:15). John's denials are terse: 'I am not' / 'No.' The historic present λέγει for John's answer creates narrative vividness.
καὶandcoordinating conjunction
ἠρώτησανthey askedAor Act Indic 3 Pl · ἐρωτάωmain verb→ constative aorist
αὐτόνhimAccusativedirect object
ΤίwhatNominativeinterrogative pronoun (elliptical: 'what then?')
οὖνthen / thereforeinferential particleοὖν: 'then, therefore'; picks up the situation — 'since you are not the Christ, then what?'
ἨλίαςElijahNominativepredicate nominative (question: are you Elijah?)Ἠλίας: the prophet Elijah, expected to return before the Day of the Lord (Mal 4:5); the Synoptics identify John as Elijah 'in spirit' (Matt 11:14; Luke 1:17) — John's Gospel has John himself explicitly deny it, preserving a tension.
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
σύyouNominativesubject (emphatic)
καὶandcoordinating conjunction
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present (narrative vividness)
Οὐκnotnegative particle
εἰμίI amPres Act Indic 1 Sg · εἰμίmain verb (denial)→ gnomic present
theNominativearticle (substantival — 'the Prophet')
προφήτηςProphetNominativepredicate nominative (question: are you the Prophet?)ὁ προφήτης: 'the Prophet' with the article — the eschatological prophet of Deut 18:15–18, the one 'like Moses' whom Israel expected; also identified with Jesus himself later (6:14; 7:40).
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
σύyouNominativesubject
καὶandcoordinating conjunction
ἀπεκρίθηhe answeredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer'; a different verb from λέγω, perhaps suggesting a more formal response.
ΟὔNonegative particle (bare denial)οὔ: the bluntest possible denial — a single syllable.
22

εἶπον οὖν αὐτῷ· Τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;

So they said to him: 'Who are you? So that we may give an answer to those who sent us — what do you say about yourself?'

Consequence (pressing for a positive identification)οὖνοὖν draws the inference: having denied all three options, he must say something positive. The ἵνα clause reveals the delegates' accountability to their senders. The final τί λέγεις περὶ σεαυτοῦ is the direct challenge to self-definition.
εἶπονthey saidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
οὖνtherefore / theninferential particle
αὐτῷto himDativeindirect object
ΤίςwhoNominativeinterrogative pronoun (identity question resumed)
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
ἵναso thatpurpose conjunction (explaining urgency of answer)
ἀπόκρισινan answerAccusativedirect objectἀπόκρισις: 'answer, reply'; the formal answer they must bring back to Jerusalem.
δῶμενwe may giveAor Act Subj 1 Pl · δίδωμιverb of purpose clause→ constative aorist subjunctive
τοῖςto thoseDativearticle (substantival)
πέμψασινwho sentAor Act Ptc Dat Pl Masc · πέμπωsubstantival participle (those who sent us)→ constative aoristπέμπω: 'send'; a synonym of ἀποστέλλω — the senders are the Jerusalem authorities.
ἡμᾶςusAccusativedirect object of πέμψασιν
τίwhatAccusativeinterrogative pronoun (direct question)
λέγειςdo you sayPres Act Indic 2 Sg · λέγωmain verb→ gnomic present
περὶaboutpreposition + genitive (topic)
σεαυτοῦyourselfGenitivereflexive pronoun (object of περί)σεαυτοῦ: 'of yourself'; the challenge to self-description — who does John say he is?
23

ἔφη· Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης.

He said: 'I am the voice of one crying in the wilderness: Make straight the way of the Lord, as Isaiah the prophet said.'

Self-identification via ScriptureasyndetonJohn's positive self-description is entirely in scriptural language — Isa 40:3. He is 'the voice' (φωνή) not the Word (λόγος) — he exists to serve the Logos. The citation functions as the most self-effacing identification possible.
ἔφηhe saidImperf Act Indic 3 Sg · φημίmain verb (introducing quotation)→ descriptive imperfectφημί: 'say, affirm'; often introduces quoted speech, with slight emphasis on the assertion.
ἘγὼINominativesubject (emphatic — answering 'who are you?')
φωνὴvoiceNominativepredicate nominative (his self-identification)φωνή: 'voice, sound'; the contrast with λόγος is pointed — John is the voice that utters the Word, not the Word himself.
βοῶντοςcrying outPres Act Ptc Gen Sg Masc · βοάωsubstantival participle (genitive of the one crying — modifying 'voice of')→ progressive presentβοάω: 'cry out, shout'; the voice of one who cries — a Hebraic genitive construction (φωνὴ βοῶντος = 'voice of the one crying').
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwilderness / desertDativeobject of ἐν (the Judean wilderness — John's domain)ἔρημος: 'desert, wilderness, desolate place'; John's locale echoes Elijah and the Exodus typology.
Εὐθύνατεmake straightAor Act Imper 2 Pl · εὐθύνωmain verb (imperative — the prophetic command)→ ingressive/constative aorist imperative (do this now)εὐθύνω: 'make straight, direct'; from εὐθύς ('straight') — the road-preparation metaphor of Isa 40:3 applied to spiritual and moral preparation for the Lord's coming.
τὴνtheAccusativearticle
ὁδὸνwayAccusativedirect objectὁδός: 'road, way'; the metaphor of preparing a road for a king's processional, applied to spiritual preparation for the Lord.
κυρίουof the LordGenitivegenitive of possession (the Lord's road)κύριος: 'Lord'; the LXX translation of YHWH — John announces the coming of YHWH himself in Jesus.
καθὼςas / just ascomparative conjunction (citation formula)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb of comparative clause→ constative aorist
ἨσαΐαςIsaiahNominativesubject of εἶπενἨσαΐας: the prophet; unlike Mark's composite citation attributed only to Isaiah, John quotes Isa 40:3 cleanly.
theNominativearticle
προφήτηςprophetNominativeapposition to Ἠσαΐας
24

Καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων.

Now those who had been sent were from the Pharisees.

Parenthetical identificationΚαὶA parenthetical note identifying the delegation's commissioning party as Pharisees. This raises the stakes: the subsequent question about baptism comes from the party most concerned with ritual purity and legal authorization.
Καὶandcoordinating conjunction
ἀπεσταλμένοιthe ones sentPerf Pass Ptc Nom Pl Masc · ἀποστέλλωsubstantival participle (subject)→ intensive perfect (in the status of commissioned delegates)
ἦσανwereImperf Act Indic 3 Pl · εἰμίmain verb→ descriptive imperfect
ἐκfrompreposition + genitive (origin/party affiliation)
τῶνtheGenitivearticle
ΦαρισαίωνPhariseesGenitiveobject of ἐκ (the party of the Pharisees)Φαρισαῖος: 'Pharisee,' from Aramaic פְּרִישַׁיָּא, 'separated ones'; the leading party of legal interpretation and piety in Second Temple Judaism, frequently John's antagonists.
25

καὶ ἠρώτησαν αὐτὸν καὶ εἶπον αὐτῷ· Τί οὖν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ Χριστὸς οὐδὲ Ἠλίας οὐδὲ ὁ προφήτης;

And they asked him and said to him: 'Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?'

Challenge (legal authority for baptism)καὶThe Pharisees' question is about authorization: baptism implied a claim to eschatological or prophetic authority. If John is none of the three figures, by what right does he baptize? The conditional εἰ concedes his three denials and turns them into a charge.
καὶandcoordinating conjunction
ἠρώτησανthey askedAor Act Indic 3 Pl · ἐρωτάωmain verb→ constative aorist
αὐτὸνhimAccusativedirect object
καὶandcoordinating conjunction
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativeindirect object
ΤίwhyAccusativeinterrogative pronoun (adverbial accusative — 'why?')
οὖνtheninferential particle
βαπτίζειςare you baptizingPres Act Indic 2 Sg · βαπτίζωmain verb (the challenged practice)→ progressive present (ongoing activity)βαπτίζω: 'baptize, immerse'; John's signature practice — ritual immersion as a sign of repentance and preparation for the Coming One.
εἰifconditional conjunction (first-class: granting the denials)
σὺyouNominativesubject (emphatic)
οὐκnotnegative particle
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
theNominativearticle
ΧριστὸςChristNominativepredicate nominative (denied identity)
οὐδὲnornegative coordinating conjunction
ἨλίαςElijahNominativepredicate nominative (denied identity)
οὐδὲnornegative coordinating conjunction
theNominativearticle
προφήτηςProphetNominativepredicate nominative (denied identity)
26

ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης λέγων· Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε,

John answered them, saying: 'I baptize with water; in your midst stands one whom you do not know,

Response (contrast: water / the unknown one)asyndetonJohn's answer pivots from his own practice (water baptism) to the one already present but unrecognized. ἕστηκεν (perfect) asserts a standing presence — he is there right now. The irony is sharp: the delegates do not know the one for whom they are interrogating John.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
αὐτοῖςthemDativeindirect object
theNominativearticle
ἸωάννηςJohnNominativesubject
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωattendant circumstance participle→ progressive present
ἘγὼINominativesubject (emphatic — setting up the contrast)
βαπτίζωbaptizePres Act Indic 1 Sg · βαπτίζωmain verb→ gnomic present (his characteristic activity)
ἐνwith / inpreposition + dative (instrumental / sphere)ἐν ὕδατι: 'in/with water'; John's baptism is water — pointing forward to the Spirit-baptism of the Coming One (v.33).
ὕδατιwaterDativeobject of ἐν (the element)ὕδωρ: 'water'; contrasted with πνεῦμα ἅγιον (v.33).
μέσοςin the midstNominativepredicate adjective (location — 'standing in your midst')μέσος: 'middle, midst'; used adverbially of position — among you, right here.
ὑμῶνof youGenitivegenitive of reference / partitive (among you)
ἕστηκενstandsPerf Act Indic 3 Sg · ἵστημιmain verb (perfect of standing position — present reality)→ intensive perfect (he is there right now, in this standing position)ἵστημι perfect: 'to have taken a stand, to stand'; the perfect ἕστηκεν asserts current presence — Jesus is already there, among them, unrecognized.
ὃνwhomAccusativerelative pronoun (object of οἴδατε)
ὑμεῖςyouNominativesubject (emphatic — you, of all people)
οὐκnotnegative particle
οἴδατεknowPerf Act Indic 2 Pl · οἶδαmain verb (failure of recognition)→ intensive perfect (the settled state of not knowing)οἶδα: 'know' (intuitively, as a perfect); the delegates are charged with not knowing — the greatest irony of the interrogation.
27

ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.

the one coming after me, whose sandal strap I am not worthy to untie.'

Elaboration (identification of the unknown one)asyndetonThe relative clause ὃν ὑμεῖς οὐκ οἴδατε is expanded: the Coming One is identified by his surpassing dignity, with John declaring himself unworthy even for a slave's task (untying sandals). The synoptic parallel has John unworthy to 'carry' (Matt 3:11) or 'unfasten' (Mark 1:7; Luke 3:16).
the oneNominativearticle (substantival — resuming the relative clause)
ὀπίσωafterimproper preposition + genitive (temporal sequence)
μουmeGenitivegenitive object of ὀπίσω
ἐρχόμενοςcomingPres Mid Ptc Nom Sg Masc · ἔρχομαιsubstantival participle (appositional subject — the Coming One)→ progressive presentὁ … ἐρχόμενος: 'the Coming One'; a quasi-technical term for the Messiah (cf. Matt 11:3 / Luke 7:19).
οὗwhoseGenitivegenitive relative pronoun (possessive)
οὐκnotnegative particle
εἰμὶI amPres Act Indic 1 Sg · εἰμίcopula→ gnomic present
ἄξιοςworthyNominativepredicate adjectiveἄξιος: 'worthy, deserving'; John's self-abasement — even a slave's task (untying sandals) is beyond what he claims in relation to the Coming One.
ἵναthat / topurpose/content conjunction (epexegetic of ἄξιος)
λύσωI should untieAor Act Subj 1 Sg · λύωverb of ἵνα clause→ constative aorist subjunctiveλύω: 'loose, untie, dissolve'; the task of untying sandals was assigned to the lowest slave — John claims even this is too high for him.
αὐτοῦhisGenitivegenitive of possession
τὸνtheAccusativearticle
ἱμάνταstrapAccusativedirect objectἱμάς: 'strap, thong'; the leather strap that tied the sandal to the foot.
τοῦof theGenitivearticle
ὑποδήματοςsandalGenitivegenitive of reference (the sandal's strap)ὑπόδημα: 'sandal, footwear'; from ὑπό + δέω (bound under the foot).
28

ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν ὁ Ἰωάννης βαπτίζων.

These things took place in Bethany beyond the Jordan, where John was baptizing.

Editorial location noteasyndetonThe narrator locates the interrogation at Bethany beyond the Jordan — not the Bethany near Jerusalem (the village of Lazarus). Origen preferred 'Bethabara' at this site; the manuscript evidence strongly favors Βηθανία, though the location is debated. The imperfect βαπτίζων sets the background scene.
ταῦταthese thingsNominativesubject (demonstrative pronoun — summarizing vv.19–27)
ἐνinpreposition + dative (location)
ΒηθανίᾳBethanyDativeobject of ἐν (place name)Βηθανία: a place name; 'Bethany beyond the Jordan' is distinct from the Bethany of Lazarus near Jerusalem (11:1). Origen's Bethabara conjecture has little textual support.
ἐγένετοtook placeAor Mid Indic 3 Sg · γίνομαιmain verb→ constative aorist (the events as a whole)
πέρανbeyond / acrossimproper preposition + genitive (geographic specification)πέραν: 'on the other side, beyond'; specifies which Bethany — the one east of the Jordan.
τοῦtheGenitivearticle
ἸορδάνουJordanGenitiveobject of πέραν (the river)Ἰορδάνης: the Jordan River, the traditional boundary and the site of John's baptismal ministry.
ὅπουwhererelative adverb (location)
ἦνwasImperf Act Indic 3 Sg · εἰμίperiphrastic construction (ἦν + βαπτίζων — imperfect progressive)→ descriptive imperfect (ongoing activity in the background)
theNominativearticle
ἸωάννηςJohnNominativesubject of periphrastic
βαπτίζωνbaptizingPres Act Ptc Nom Sg Masc · βαπτίζωparticiple of periphrastic (ἦν βαπτίζων = was baptizing)→ progressive present participle
29

Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει· Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.

The next day he sees Jesus coming toward him and says: 'Behold, the Lamb of God who takes away the sin of the world!'

New scene / climactic declarationΤῇ ἐπαύριονThe temporal marker 'the next day' introduces the first of four successive days (vv.29, 35, 39/40, 43), a literary structure organizing the first-disciples section. The historic present βλέπει / λέγει makes John's declaration vivid. The title ἀμνὸς τοῦ θεοῦ evokes multiple OT backgrounds: the Passover lamb (Exod 12), the suffering servant of Isa 53, and the tamid daily sacrifice.
Τῇon theDativearticle (dative of time)
ἐπαύριονnext dayDativetemporal dative adverbἐπαύριον: 'the next day'; the first of the sequential days (vv.29, 35, 43) structuring this section.
βλέπειhe seesPres Act Indic 3 Sg · βλέπωmain verb (historic present)→ historical present (vivid eyewitness narrative)βλέπω: 'see, look at'; the historic present places the reader in the moment of John's sight.
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativedirect object
ἐρχόμενονcomingPres Mid Ptc Acc Sg Masc · ἔρχομαιobject complement participle (sees him coming)→ progressive present
πρὸςtowardpreposition + accusative (direction)
αὐτόνhimAccusativeobject of πρός (John)
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present — John's proclamation)→ historical present
ἼδεBehold / Lookattention-marker / interjection (imperative form used as particle)ἴδε: originally aorist imperative of ὁράω, 'see!'; functions as an exclamatory particle — 'Look! Here is…!' A solemn pointing-gesture introducing the Lamb.
theNominativearticle
ἀμνὸςlambNominativesubject (predicate — exclamatory identification)ἀμνός: 'lamb'; used only 4 times in NT — here (×2), Acts 8:32 (Isa 53 citation), 1 Pet 1:19. The background is debated: Passover lamb (Exod 12), Isa 53:7 suffering servant, daily tamid lamb, apocalyptic ram-lamb — John's Gospel likely intends a composite.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/possession (the Lamb that belongs to God — God's own provision)
the oneNominativearticle (substantival — introducing the key participle)
αἴρωνtaking away / bearingPres Act Ptc Nom Sg Masc · αἴρωsubstantival/attributive participle (his defining work)→ gnomic present (his ongoing, universal, defining activity)αἴρω: 'take up, carry, take away, remove'; the present participle expresses not a once-off act but his defining redemptive role — he is the Lamb who 'takes away' (removes) sin.
τὴνtheAccusativearticle
ἁμαρτίανsinAccusativedirect object (singular — sin as a collective reality)ἁμαρτία: 'sin'; the singular collective — not individual sins but Sin as the universal power; the Lamb's work is cosmic in scope.
τοῦof theGenitivearticle
κόσμουworldGenitivegenitive of reference (the world's sin — universal scope)κόσμος: 'world'; the scope is universal — the Lamb's atoning work is not for Israel only but for all humanity (cf. 3:16).
30

οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον· Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.

This is he about whom I said: After me comes a man who has come before me, because he was before me.

Identification (cross-reference to v.15)οὗτοςJohn explicitly links his declaration to the earlier testimony of v.15, now repeating the pre-existence paradox with the more concrete ἀνήρ ('a man') — the incarnate one. The perfect γέγονεν and imperfect ἦν contrast again: his historical arrival and his eternal being.
οὗτόςthisNominativedemonstrative pronoun (subject)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (identification)→ gnomic present
ὑπὲρabout / on behalf ofpreposition + genitive (reference — 'about whom')ὑπέρ + genitive: here 'about, concerning' (cf. 2 Cor 8:23); not the usual 'on behalf of' sense.
οὗwhomGenitivegenitive relative pronoun (object of ὑπέρ)
ἐγὼINominativesubject (emphatic — John's personal witness)
εἶπονsaidAor Act Indic 1 Sg · λέγωmain verb (cross-reference to prior testimony)→ constative aorist
Ὀπίσωafterimproper preposition + genitive
μουmeGenitivegenitive object of ὀπίσω
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (present — prophetic/gnomic)→ futuristic present (the Coming One, about to arrive)
ἀνὴρa manNominativesubject (here 'man' stresses the incarnate humanity — different from v.15's ὁ ὀπίσω μου ἐρχόμενος)ἀνήρ: 'man (adult male)'; the incarnate one is specifically a man — the humanity is real.
ὃςwhoNominativerelative pronoun (subject of γέγονεν)
ἔμπροσθένbefore / ahead ofimproper preposition + genitive (priority in rank)
μουmeGenitivegenitive object of ἔμπροσθεν
γέγονενhas come / has becomePerf Act Indic 3 Sg · γίνομαιmain verb (perfect — permanent status of priority)→ intensive perfect
ὅτιbecausecausal conjunction
πρῶτόςfirst / priorNominativepredicate adjective (temporal priority = pre-existence)
μουthan meGenitivegenitive of comparison
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (eternal pre-existence)→ descriptive imperfect
31

κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων.

And I did not know him, but so that he might be revealed to Israel — for this reason I came baptizing with water.

Ground (purpose of John's water baptism)κἀγώκἀγώ (= καὶ ἐγώ) introduces John's own perspective on his ignorance of Jesus. The ἀλλ᾽ ἵνα construction (cf. v.8) gives the purpose: his baptism existed to reveal Jesus to Israel. The emphatic ἐγώ after the ἵνα clause reinforces that the coming-and-baptizing is John's own appointed mission.
κἀγὼand INominativesubject (crasis: καὶ + ἐγώ; emphatic)κἀγώ: crasis of καί + ἐγώ — 'and I also'; shifts to John's own testimony about his prior ignorance.
οὐκnotnegative particle
ᾔδεινknewPluperf Act Indic 1 Sg · οἶδαmain verb (pluperfect as past state of not-knowing)→ descriptive pluperfect (prior ignorance)οἶδα pluperfect: 'had known'; the pluperfect functions here as a past tense — at that point John did not know Jesus' identity (before the Spirit's descent).
αὐτόνhimAccusativedirect object
ἀλλ᾽butadversative conjunction (strong contrast, with ellipsis)
ἵναso thatpurpose conjunction
φανερωθῇhe might be revealedAor Pass Subj 3 Sg · φανερόωverb of purpose clause→ constative aorist subjunctiveφανερόω: 'reveal, make manifest'; divine passive — God reveals Jesus through John's ministry.
τῷtoDativearticle
ἸσραὴλIsraelDativedative of advantage (to whom Jesus is revealed)Ἰσραήλ: the covenant people; John's mandate is specifically the revelation of the Messiah to Israel.
διὰforpreposition + accusative (cause/reason)
τοῦτοthis reasonAccusativeobject of διά (resumptive — pointing back to the ἵνα purpose)
ἦλθονI cameAor Act Indic 1 Sg · ἔρχομαιmain verb (his appointed coming)→ constative aorist
ἐγὼINominativesubject (emphatic — this was my specific commission)
ἐνwithpreposition + dative (instrumental)
ὕδατιwaterDativeobject of ἐν (the element — repeated to contrast with v.33)
βαπτίζωνbaptizingPres Act Ptc Nom Sg Masc · βαπτίζωcircumstantial participle (modal/instrumental — the manner of coming)→ progressive present
32

Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν.

And John testified, saying: 'I have seen the Spirit descending like a dove from heaven, and it remained on him.'

Testimony to the Spirit's descent (the sign)ΚαὶJohn's testimony now shifts to the decisive sign given him at the baptism. The perfect Τεθέαμαι ('I have beheld and continue to behold') is more than a report — it is an eyewitness declaration still standing. The Spirit's remaining (ἔμεινεν, aorist) on Jesus is the definitive identification.
Καὶandcoordinating conjunction
ἐμαρτύρησενtestifiedAor Act Indic 3 Sg · μαρτυρέωmain verb→ constative aorist
ἸωάννηςJohnNominativesubject
λέγωνsayingPres Act Ptc Nom Sg Masc · λέγωattendant circumstance participle→ progressive present
ὅτιthatconjunction introducing direct speech (recitative ὅτι)
ΤεθέαμαιI have seen / I beheldPerf Mid Indic 1 Sg · θεάομαιmain verb (eyewitness perfect)→ intensive perfect (the vision still stands as John's definitive experience)θεάομαι: 'behold, gaze upon'; the perfect tense makes this a present-standing witness — 'I have seen and my seeing stands.'
τὸtheAccusativearticle
πνεῦμαSpiritAccusativedirect objectπνεῦμα: 'spirit, wind, breath'; with the article and context, the Holy Spirit — the identifying sign given to John.
καταβαῖνονdescendingPres Act Ptc Acc Sg Neut · καταβαίνωobject complement participle (saw the Spirit descending)→ progressive present (the descent as a visible event)καταβαίνω: 'come down, descend'; from κατά + βαίνω — the movement from heaven earthward.
ὡςlikecomparative particleὡς περιστεράν: 'like a dove'; the comparison may indicate a dove-like movement of descent, or the appearance of a dove, or both.
περιστερὰνa doveAccusativeobject of ὡς (the comparison)περιστερά: 'dove, pigeon'; a symbol of gentleness and peace; in OT context, the dove at Noah's flood (Gen 8) and the role of the Spirit in creation (Gen 1:2 — 'hovering').
ἐξfrompreposition + genitive (origin)
οὐρανοῦheavenGenitiveobject of ἐξ (divine origin)οὐρανός: 'heaven, sky'; the Spirit comes from God's own realm.
καὶandcoordinating conjunction
ἔμεινενremainedAor Act Indic 3 Sg · μένωmain verb (the decisive sign — abiding on Jesus)→ constative aorist (the remaining as a completed, defining event)μένω: 'remain, abide, stay'; the Spirit's remaining on Jesus is the distinctive sign — not merely touching him but abiding permanently on him (cf. the 'abiding' language throughout John's Gospel).
ἐπ᾽onpreposition + accusative (resting upon)
αὐτόνhimAccusativeobject of ἐπί (Jesus as the one on whom the Spirit remains)
33

κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· Ἐφ᾽ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ.

And I did not know him, but the one who sent me to baptize with water — that one said to me: 'Upon whom you see the Spirit descending and remaining on him, this is the one who baptizes with the Holy Spirit.'

Ground (the divine criterion of identification)κἀγώThe same confession of prior ignorance (v.31) is repeated, but now the ἀλλ᾽ pivot gives not John's purpose but the divine word that resolved his ignorance. The one who sent John gave him the identifying criterion: the Spirit descending and remaining. Jesus is identified as 'the one who baptizes with the Holy Spirit.'
κἀγὼand INominativesubject (crasis; emphatic)
οὐκnotnegative particle
ᾔδεινknewPluperf Act Indic 1 Sg · οἶδαmain verb (repeated confession of prior ignorance)→ descriptive pluperfect
αὐτόνhimAccusativedirect object
ἀλλ᾽butadversative conjunction
the oneNominativearticle (substantival)
πέμψαςwho sentAor Act Ptc Nom Sg Masc · πέμπωsubstantival participle (subject = God who sent John)→ constative aoristπέμπω: 'send'; God as the sender of John — who gave the identifying sign.
μεmeAccusativedirect object of πέμψας
βαπτίζεινto baptizePres Act Inf · βαπτίζωinfinitive (purpose of the sending)→ progressive present infinitive
ἐνwithpreposition + dative (instrumental)
ὕδατιwaterDativeobject of ἐν
ἐκεῖνόςthat oneNominativedemonstrative pronoun (resumptive subject — the sender)
μοιto meDativeindirect object
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
Ἐφ᾽onpreposition + accusative (resting upon)
ὃνwhomAccusativerelative pronoun (object of ἴδῃς)
ἂν(modal particle)modal particle (with ἴδῃς — indefinite relative = 'whoever')
ἴδῃςyou seeAor Act Subj 2 Sg · ὁράωverb of indefinite relative clause→ constative aorist subjunctive (identifying criterion)ὁράω: 'see'; the criterion of identification given to John — whoever he sees with the Spirit remaining on him.
τὸtheAccusativearticle
πνεῦμαSpiritAccusativedirect object
καταβαῖνονdescendingPres Act Ptc Acc Sg Neut · καταβαίνωobject complement participle→ progressive present
καὶandcoordinating conjunction
μένονremainingPres Act Ptc Acc Sg Neut · μένωobject complement participle (the key criterion — abiding)→ gnomic present (ongoing abiding as definitive)μένω: 'remain, abide'; the abiding distinguishes Jesus from all others — the Spirit descends on many but stays on him permanently.
ἐπ᾽onpreposition + accusative
αὐτόνhimAccusativeobject of ἐπί
οὗτόςthis oneNominativedemonstrative pronoun (subject of the identification)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (identification)→ gnomic present
the oneNominativearticle (substantival)
βαπτίζωνbaptizingPres Act Ptc Nom Sg Masc · βαπτίζωsubstantival participle (predicate — his defining title)→ gnomic present (his abiding function)The contrast is absolute: John baptizes ἐν ὕδατι; the Coming One baptizes ἐν πνεύματι ἁγίῳ — the eschatological gift of the Spirit.
ἐνwithpreposition + dative (instrumental)
πνεύματιSpiritDativeobject of ἐν
ἁγίῳHolyDativeattributive adjective (πνεύματι ἁγίῳ = the Holy Spirit)ἅγιος: 'holy, set apart'; the Spirit is specifically the Holy Spirit — the divine personal agent of new birth (3:5–8).
34

κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.

And I have seen and have testified that this is the Son of God.

Climactic confession (Section C summary)κἀγώThe double perfect — ἑώρακα ('I have seen') and μεμαρτύρηκα ('I have testified') — caps John's witness. His seeing still stands; his testimony is on the record. The declaration 'Son of God' (some important witnesses read 'God's Chosen One,' ὁ ἐκλεκτὸς τοῦ θεοῦ) is the climax of John's christological witness.
κἀγὼand INominativesubject (emphatic)
ἑώρακαhave seenPerf Act Indic 1 Sg · ὁράωmain verb (eyewitness perfect — the seeing stands)→ intensive perfectὁράω: 'see'; the perfect ἑώρακα: John's vision of the Spirit's descent is a fixed, standing fact of his experience.
καὶandcoordinating conjunction
μεμαρτύρηκαhave testifiedPerf Act Indic 1 Sg · μαρτυρέωmain verb (perfect of completed, standing testimony)→ intensive perfect (his testimony is a matter of record)μαρτυρέω: 'testify'; the perfect: John's witness is given and stands — he is staking his credibility on this declaration.
ὅτιthatconjunction (content of testimony)
οὗτόςthis oneNominativedemonstrative pronoun (subject)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ gnomic present
theNominativearticle
υἱὸςSonNominativepredicate nominative (the climactic title)υἱός: 'Son'; ὁ υἱὸς τοῦ θεοῦ is the highest christological title in the Fourth Gospel — some witnesses (Papyrus 106, Codex Sinaiticus a², some OL) read ὁ ἐκλεκτὸς τοῦ θεοῦ ('the Chosen One of God'), an interesting variant that may be original; the majority text reads υἱός.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
35

Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο,

The next day again John was standing with two of his disciples,

New day / scene transitionΤῇ ἐπαύριονThe third successive day of this section. The imperfect εἱστήκει (pluperfect form, imperfect sense) describes John as standing — a posture of readiness and witness. The two unnamed disciples are about to become the first to follow Jesus.
Τῇon theDativearticle (dative of time)
ἐπαύριονnext dayDativetemporal dative adverb
πάλινagainadverb (returning to the scene of witness)πάλιν: 'again'; John is once again at the same location — witness as a recurring, daily practice.
εἱστήκειwas standingPluperf Act Indic 3 Sg · ἵστημιmain verb (pluperfect used as imperfect — standing position)→ descriptive imperfect (background posture)ἵστημι pluperfect: functions as an imperfect of standing — John had taken his stand and was standing there.
theNominativearticle
ἸωάννηςJohnNominativesubject
καὶandcoordinating conjunction
ἐκfrom / ofpreposition + genitive (partitive — two out of his disciples)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivepartitive genitiveμαθητής: 'disciple, learner'; John had his own disciples — two of them will now transfer their allegiance to Jesus.
αὐτοῦhisGenitivegenitive of possession
δύοtwoNominativesubject (with John — the two disciples were also standing)δύο: 'two'; the two are unnamed here; v.40 names one as Andrew; the other is widely identified as the Beloved Disciple (the author of the Gospel).
36

καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει· Ἴδε ὁ ἀμνὸς τοῦ θεοῦ.

and gazing at Jesus as he walked by, he says: 'Behold, the Lamb of God.'

Proclamation (repeated identification)καὶThe verb ἐμβλέψας ('gazing intently') marks a deliberate, fixed look — not a casual glance. John repeats v.29's title but without the second half about sin-removal, putting the focus entirely on the act of pointing: his entire ministry is to direct others to Jesus.
καὶandcoordinating conjunction
ἐμβλέψαςgazing atAor Act Ptc Nom Sg Masc · ἐμβλέπωattendant circumstance participle (preceding the main verb)→ constative aoristἐμβλέπω: 'look intently at, fix one's gaze upon'; from ἐν + βλέπω — the same verb used of Jesus gazing at people in significant moments (v.42; Mark 10:21).
τῷatDativearticle
ἸησοῦJesusDativeobject of ἐμβλέψας (dative with ἐμβλέπω)
περιπατοῦντιwalking byPres Act Ptc Dat Sg Masc · περιπατέωdative participle modifying Ἰησοῦ (circumstantial — as he walked by)→ progressive present (Jesus in motion)περιπατέω: 'walk about, walk'; Jesus passing by — John's final act is to point.
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
ἼδεBeholdattention-marker
theNominativearticle
ἀμνὸςLambNominativesubject (exclamatory identification)
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of possession
37

καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῷ Ἰησοῦ.

And the two disciples heard him speaking and followed Jesus.

Response (following Jesus)καὶThe two disciples hear John speaking — the participle λαλοῦντος (genitive absolute) — and immediately follow Jesus. Their following is the intended result of John's witness: his whole ministry is to produce disciples for the one he announces.
καὶandcoordinating conjunction
ἤκουσανheardAor Act Indic 3 Pl · ἀκούωmain verb→ constative aorist (the decisive hearing that prompted following)ἀκούω: 'hear'; with genitive of the speaker (λαλοῦντος) — heard him speaking.
οἱtheNominativearticle
δύοtwoNominativeadjective (substantival with μαθηταί)
μαθηταὶdisciplesNominativesubject
αὐτοῦhisGenitivegenitive of possession (John's disciples)
λαλοῦντοςspeakingPres Act Ptc Gen Sg Masc · λαλέωgenitive absolute (they heard him-speaking — genitive of the speaker with ἀκούω)→ progressive presentλαλέω: 'speak, say'; with ἀκούω + genitive: they heard him in the act of speaking.
καὶandcoordinating conjunction (result)
ἠκολούθησανfollowedAor Act Indic 3 Pl · ἀκολουθέωmain verb→ ingressive aorist (beginning to follow)ἀκολουθέω: 'follow'; the key discipleship verb in the Gospels — to follow Jesus as a disciple.
τῷtheDativearticle
ἸησοῦJesusDativeobject of ἠκολούθησαν (dative with ἀκολουθέω)
38

στραφεὶς δὲ ὁ Ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς· Τί ζητεῖτε; οἱ δὲ εἶπον αὐτῷ· Ῥαββί, ὃ λέγεται μεθερμηνευόμενον Διδάσκαλε, ποῦ μένεις;

And Jesus, having turned around and seen them following, says to them: 'What do you seek?' And they said to him: 'Rabbi' (which translated means Teacher), 'where are you staying?'

Dialogue initiationδὲThe first words of Jesus in the Gospel are a question: 'What do you seek?' (Τί ζητεῖτε) — a programmatic question that echoes throughout John (20:15). The disciples respond with 'Rabbi' (explained for non-Aramaic readers) and ask where he is staying — a Johannine pun on μένω ('abide'), a key theological word.
στραφεὶςhaving turnedAor Pass Ptc Nom Sg Masc · στρέφωattendant circumstance participle (action prior to main verb)→ constative aoristστρέφω: 'turn'; Jesus turns — an intentional, deliberate action of attending to those following.
δὲand / butcontinuative/mild adversative particle
theNominativearticle
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
θεασάμενοςhaving seenAor Mid Ptc Nom Sg Masc · θεάομαιattendant circumstance participle→ constative aoristθεάομαι: 'behold, see deliberately'; the same verb as v.14 — Jesus 'gazes upon' those following him.
αὐτοὺςthemAccusativedirect object of θεασάμενος
ἀκολουθοῦνταςfollowingPres Act Ptc Acc Pl Masc · ἀκολουθέωobject complement participle (saw them following)→ progressive present
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτοῖςto themDativeindirect object
ΤίwhatAccusativeinterrogative pronoun (the programmatic question)
ζητεῖτεdo you seekPres Act Indic 2 Pl · ζητέωmain verb (the first words of Jesus in John)→ progressive present (ongoing seeking)ζητέω: 'seek, search for'; Jesus' first question in the Gospel — 'What are you seeking?' — is the foundational question of Johannine discipleship, echoed at the tomb (20:15: 'whom are you seeking?').
οἱtheNominativearticle
δὲand / butcontinuative particle
εἶπονsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
αὐτῷto himDativeindirect object
ῬαββίRabbiVocativeaddress (vocative)Ῥαββί: from Hebrew רַבִּי, 'my master/teacher'; John translates it for his Greek readers in the parenthetical gloss.
whichNominativerelative pronoun (parenthetical translation note)
λέγεταιis called / meansPres Pass Indic 3 Sg · λέγωverb of parenthetical translation gloss→ gnomic present
μεθερμηνευόμενονbeing translatedPres Pass Ptc Nom Sg Neut · μεθερμηνεύωpredicate participle (parenthetical gloss — 'which, translated, means')→ progressive present (ongoing meaning)μεθερμηνεύω: 'translate, interpret'; from μετά + ἑρμηνεύω — 'to carry across in meaning'; John uses this parenthetical formula for Aramaic/Hebrew terms (cf. 1:41, 42; 4:25; 9:7).
ΔιδάσκαλεTeacherVocativeaddress — the translation of Rabbiδιδάσκαλος: 'teacher'; the Greek equivalent of the Aramaic Rabbi — John provides the translation for his audience.
ποῦwhereinterrogative adverb of place
μένειςare you staying / abidingPres Act Indic 2 Sg · μένωmain verb (question — practical but theologically loaded)→ progressive present (where you are at present residing)μένω: 'abide, remain, stay'; the disciples' question is practical — where is he lodging? — but μένω is John's theological word for the mutual indwelling of Father, Son, and believers. The first disciples' question already touches the central Johannine theme.
39

λέγει αὐτοῖς· Ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὖν καὶ εἶδαν ποῦ μένει, καὶ παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη.

He says to them: 'Come and you will see.' So they came and saw where he was staying, and they remained with him that day; it was about the tenth hour.

Invitation and responseλέγειJesus answers not with a location but with an invitation: 'Come and see' (the same answer Philip gives Nathanael in v.46). The detail of the tenth hour (≈ 4 p.m.) is a precise memory — the hour when their new life began. They 'abide' (ἔμειναν) with him — the first fulfillment of the central Johannine concept.
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτοῖςto themDativeindirect object
ἜρχεσθεcomePres Mid Imper 2 Pl · ἔρχομαιmain verb (imperative — invitation)→ progressive present imperative (come now and keep coming)ἔρχομαι: 'come'; the call to follow as an act of coming.
καὶandcoordinating conjunction
ὄψεσθεyou will seeFut Mid Indic 2 Pl · ὁράωmain verb (future promise)→ predictive futureὁράω: 'see'; the promise of direct experience — 'Come and see for yourself.'
ἦλθανthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist (the decisive act of going)
οὖνtherefore / soinferential particle (result of the invitation)
καὶandcoordinating conjunction
εἶδανsawAor Act Indic 3 Pl · ὁράωmain verb→ constative aorist
ποῦwhereinterrogative adverb (indirect question)
μένειhe was stayingPres Act Indic 3 Sg · μένωmain verb of indirect question→ gnomic/progressive presentμένω: 'abide'; they 'saw where he abides' — the first sight of his dwelling opens into the question of where/how God dwells.
καὶandcoordinating conjunction
παρ᾽withpreposition + dative (nearness, with a person)παρά + dative: 'beside, with'; they stayed with him — close, relational proximity.
αὐτῷhimDativeobject of παρά
ἔμεινανthey remained / stayedAor Act Indic 3 Pl · μένωmain verb→ constative aorist (the whole day's abiding)μένω: 'abide'; the first disciples 'abide' with Jesus — a foretaste of the mutual abiding of John 15.
τὴνthatAccusativearticle
ἡμέρανdayAccusativeaccusative of time (duration — they stayed that entire day)ἡμέρα: 'day'; the accusative of time with duration.
ἐκείνηνthatAccusativedemonstrative adjective (referring to that specific day)
ὥραhourNominativesubject of parenthetical time-noticeὥρα: 'hour'; the tenth hour = approximately 4 p.m. (Roman reckoning from 6 a.m.). The precision of the time-note suggests eyewitness memory — tradition associates this with the Beloved Disciple.
ἦνwasImperf Act Indic 3 Sg · εἰμίcopula (time notation)→ descriptive imperfect
ὡςaboutapproximating particleὡς: 'about, approximately'; John uses ὡς with numbers as an approximator.
δεκάτηthe tenthNominativepredicate nominative (the tenth hour)δέκατος: 'tenth'; the tenth hour of the Roman day = approximately 4 p.m.
40

Ἦν Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ Ἰωάννου καὶ ἀκολουθησάντων αὐτῷ·

Andrew, the brother of Simon Peter, was one of the two who heard John and followed him.

Identification of the first discipleasyndetonAndrew is named — and introduced primarily as 'the brother of Simon Peter,' suggesting Peter is the reader's primary reference point. He is one of the two who heard John's proclamation; the other remains unnamed (the Beloved Disciple by tradition).
ἮνwasImperf Act Indic 3 Sg · εἰμίexistential verb (identification)→ descriptive imperfect
ἈνδρέαςAndrewNominativesubjectἈνδρέας: Greek name meaning 'manly'; the brother of Peter, from Bethsaida (v.44); named first among the disciples here but always secondary to Peter in the Gospel tradition.
theNominativearticle
ἀδελφὸςbrotherNominativepredicate/apposition (Andrew's identifying relationship)ἀδελφός: 'brother'; Andrew is identified by his relationship to the more famous Simon Peter.
Σίμωνοςof SimonGenitivegenitive of relationshipΣίμων: a Greek transliteration of the Hebrew שִׁמְעוֹן (Simeon); Peter's original name before Jesus renamed him.
ΠέτρουPeterGenitiveapposition to ΣίμωνοςΠέτρος: Greek for 'rock'; Simon's new name, given in v.42.
εἷςoneNominativepredicate nominative (one of the two)εἷς: 'one'; the numeral used partitively — Andrew is identified as one member of the unnamed pair.
ἐκofpreposition + genitive (partitive — one out of the two)
τῶνtheGenitivearticle
δύοtwoGenitivepartitive genitive
τῶνthe ones whoGenitivearticle (substantival — referring back to the two disciples)
ἀκουσάντωνwho heardAor Act Ptc Gen Pl Masc · ἀκούωsubstantival participle (those who heard)→ constative aorist
παρὰfrompreposition + genitive (source of hearing)παρά + genitive: 'from the side of, from' — heard from John.
ἸωάννουJohnGenitiveobject of παρά
καὶandcoordinating conjunction
ἀκολουθησάντωνwho followedAor Act Ptc Gen Pl Masc · ἀκολουθέωsubstantival participle (coordinate with ἀκουσάντων)→ constative aorist
αὐτῷhimDativedative object of ἀκολουθησάντων
41

εὑρίσκει οὗτος πρῶτος τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ· Εὑρήκαμεν τὸν Μεσσίαν, ὅ ἐστιν μεθερμηνευόμενον Χριστός.

This one first finds his own brother Simon and says to him: 'We have found the Messiah' (which translated is Christ).

Chain of witness (Andrew finds Peter)εὑρίσκειThe historic present εὑρίσκει / λέγει is vivid narrative. The word πρῶτος ('first') implies Andrew is the first of the two to find his brother — suggesting the other unnamed disciple also found someone (John the son of Zebedee, by tradition, finding James). The formula 'We have found the Messiah' (perfect εὑρήκαμεν — the find stands!) is the evangelistic declaration.
εὑρίσκειfindsPres Act Indic 3 Sg · εὑρίσκωmain verb (historic present)→ historical presentεὑρίσκω: 'find'; the narrative word of discovery — a chain of 'finding' runs through vv.41–45.
οὗτοςthis oneNominativedemonstrative pronoun (subject — Andrew)
πρῶτοςfirstNominativepredicate adjective (temporal — before the other disciple found his brother)πρῶτος: 'first'; implies the other unnamed disciple also found his own brother — a parallel mission.
τὸνtheAccusativearticle
ἀδελφὸνbrotherAccusativedirect object
τὸνthe / his ownAccusativearticle (attributive)
ἴδιονownAccusativeattributive adjective (his very own brother — cf. v.11 ἴδιοι)ἴδιος: 'one's own'; the article + ἴδιον is emphatic — 'his own brother' — the natural sphere of first witness.
ΣίμωναSimonAccusativeapposition to ἀδελφόνΣίμων: Simon, whom Jesus will rename Cephas/Peter (v.42).
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτῷto himDativeindirect object
Εὑρήκαμενwe have foundPerf Act Indic 1 Pl · εὑρίσκωmain verb (perfect of discovery — the find stands)→ intensive perfect (the discovery remains as present reality)εὑρίσκω perfect: 'we have found and the discovery stands'; the perfect tense gives the exclamation its force — not 'we found' (momentary past) but 'we have found' (with present significance). The evangelistic declaration.
τὸνtheAccusativearticle
ΜεσσίανMessiahAccusativedirect objectΜεσσίας: a Greek transliteration of the Aramaic מְשִׁיחָא / Hebrew מָשִׁיחַ, 'the Anointed One'; one of only two NT occurrences of this Aramaic form (cf. 4:25).
whichNominativerelative pronoun (parenthetical translation)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (translation formula)→ gnomic present
μεθερμηνευόμενονbeing translatedPres Pass Ptc Nom Sg Neut · μεθερμηνεύωpredicate participle (parenthetical translation gloss)→ progressive present
ΧριστόςChristNominativepredicate nominative (the Greek equivalent of Μεσσίας)Χριστός: 'Anointed One'; John explicitly equates the Aramaic Μεσσίας with the Greek Χριστός for readers who may not know the Semitic term.
42

ἤγαγεν αὐτὸν πρὸς τὸν Ἰησοῦν. ἐμβλέψας αὐτῷ ὁ Ἰησοῦς εἶπεν· Σὺ εἶ Σίμων ὁ υἱὸς Ἰωάννου· σὺ κληθήσῃ Κηφᾶς, ὃ ἑρμηνεύεται Πέτρος.

He brought him to Jesus. Jesus, gazing at him, said: 'You are Simon the son of John; you will be called Cephas' (which is translated Peter).

Naming/commission of PeterasyndetonThe three verbs: Andrew brings Simon to Jesus; Jesus gazes (ἐμβλέψας — the look that sees what is hidden) and names him. The future passive κληθήσῃ ('you will be called') is a prophetic re-naming: Simon will become Cephas, and from that name the church will be built (Matt 16:18 develops this). Cephas is Aramaic; Petros is Greek — both mean 'rock.'
ἤγαγενhe broughtAor Act Indic 3 Sg · ἄγωmain verb→ constative aoristἄγω: 'lead, bring'; Andrew's action — evangelism in its most direct form.
αὐτὸνhimAccusativedirect object
πρὸςtopreposition + accusative (direction toward a person)
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativeobject of πρός
ἐμβλέψαςgazing atAor Act Ptc Nom Sg Masc · ἐμβλέπωattendant circumstance participle (action before the naming)→ constative aoristἐμβλέπω: 'look intently at'; the same verb as v.36 — Jesus' penetrating gaze that reads character (cf. Mark 10:21).
αὐτῷat himDativedative object of ἐμβλέψας
theNominativearticle
ἸησοῦςJesusNominativesubject
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ΣὺyouNominativesubject (emphatic — Jesus identifies him personally)
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
ΣίμωνSimonNominativepredicate nominative (present identity — who you are now)
theNominativearticle
υἱὸςsonNominativeapposition (identifying by patronym)
Ἰωάννουof JohnGenitivegenitive of relationship (patronym)Ἰωάννης (Jona in some manuscripts); the patronym identifies Simon's family. Some MSS read Ἰωνᾶ (Jonah) as in Matt 16:17 — the difference is minor.
σὺyouNominativesubject (emphatic — the future name-giving)
κληθήσῃwill be calledFut Pass Indic 2 Sg · καλέωmain verb (prophetic future — divine passive?)→ predictive future (the renaming as a promised reality)καλέω: 'call, name'; the future passive may be a divine passive (God will call you) or simply a prediction — Jesus knows and pronounces Simon's future identity.
ΚηφᾶςCephasNominativepredicate nominative (the new name)Κηφᾶς: Aramaic כֵּיפָא, 'rock, stone'; the Aramaic form used by Paul (Gal 1:18; 2:9; 1 Cor 1:12) — John provides the Greek translation for his readers.
whichNominativerelative pronoun (parenthetical translation)
ἑρμηνεύεταιis translatedPres Pass Indic 3 Sg · ἑρμηνεύωverb of translation formula→ gnomic presentἑρμηνεύω: 'interpret, translate'; related to Hermes (messenger/interpreter); the cognate of μεθερμηνεύω used at v.38, 41.
ΠέτροςPeterNominativepredicate nominative (the Greek equivalent of Κηφᾶς)Πέτρος: from πέτρα ('rock'); the Greek name that becomes Simon's permanent identity in church history.
43

Τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν Γαλιλαίαν, καὶ εὑρίσκει Φίλιππον. καὶ λέγει αὐτῷ ὁ Ἰησοῦς· Ἀκολούθει μοι.

The next day he decided to go out to Galilee, and he finds Philip. And Jesus says to him: 'Follow me.'

New day / Jesus calls Philip directlyΤῇ ἐπαύριονThe fourth successive day. Unlike Andrew (who found Peter) and Philip (who will find Nathanael), Philip is found directly by Jesus — a direct call, 'Follow me,' which is the only such direct call in John 1. The command Ἀκολούθει μοι (present imperative: keep following) is programmatic.
Τῇon theDativearticle (temporal dative)
ἐπαύριονnext dayDativetemporal adverb
ἠθέλησενhe wanted / decidedAor Act Indic 3 Sg · θέλωmain verb (volitional — expressing purposeful decision)→ constative aoristθέλω: 'want, will, decide'; Jesus' deliberate intention — he sets out for Galilee with purpose.
ἐξελθεῖνto go outAor Act Inf · ἐξέρχομαιcomplementary infinitive (object of ἠθέλησεν)→ constative aorist infinitiveἐξέρχομαι: 'go out, depart'; from Bethany beyond Jordan toward Galilee.
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
ΓαλιλαίανGalileeAccusativeobject of εἰς (destination)Γαλιλαία: the northern region of Israel, Jesus' home territory; the Galilean ministry begins here.
καὶandcoordinating conjunction
εὑρίσκειfindsPres Act Indic 3 Sg · εὑρίσκωmain verb (historic present — the chain of finding continues)→ historical present
ΦίλιππονPhilipAccusativedirect objectΦίλιππος: Greek name, 'horse-lover'; one of the Twelve, from Bethsaida (v.44); plays a role at the feeding of the 5000 (6:5–7) and the Greeks' request (12:21–22).
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτῷto himDativeindirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ἈκολούθειFollowPres Act Imper 2 Sg · ἀκολουθέωmain verb (imperative — discipleship call)→ progressive present imperative (keep following)ἀκολουθέω: 'follow'; the present imperative calls for ongoing, continuous following — discipleship as a way of life.
μοιmeDativedative object of Ἀκολούθει
44

ἦν δὲ ὁ Φίλιππος ἀπὸ Βηθσαϊδά, ἐκ τῆς πόλεως Ἀνδρέου καὶ Πέτρου.

Now Philip was from Bethsaida, from the city of Andrew and Peter.

Background identificationδὲA parenthetical note: Philip, Andrew, and Peter all share a hometown — Bethsaida ('house of fish'), on the north shore of the Sea of Galilee. The shared origin binds the first group of disciples geographically.
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb→ descriptive imperfect (background fact)
δὲnowcontinuative/parenthetical particle
theNominativearticle
ΦίλιπποςPhilipNominativesubject
ἀπὸfrompreposition + genitive (origin/hometown)
ΒηθσαϊδάBethsaidaGenitiveobject of ἀπό (the town)Βηθσαϊδά: Aramaic בֵּית צַיְדָא, 'house of fishing'; a town on the north shore of the Sea of Galilee (east bank), the hometown of several apostles.
ἐκfrompreposition + genitive (further specification)
τῆςtheGenitivearticle
πόλεωςcityGenitiveobject of ἐκ (identifying as the city of Andrew and Peter)πόλις: 'city, town'; Bethsaida may have been a larger settlement than its fishing-village reputation suggests — Philip called it a πόλις.
ἈνδρέουAndrewGenitivegenitive of possession / association
καὶandcoordinating conjunction
ΠέτρουPeterGenitivegenitive of possession / association
45

εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ· Ὃν ἔγραψεν Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ.

Philip finds Nathanael and says to him: 'We have found the one Moses wrote about in the Law, and the Prophets — Jesus the son of Joseph, the one from Nazareth.'

Chain of witness continues (Philip finds Nathanael)εὑρίσκειThe historic present εὑρίσκει. Philip's declaration echoes Andrew's (v.41) with fuller scriptural grounding: Moses in the Law + the Prophets = the whole Torah tradition pointing to Jesus. The identification of Jesus as 'son of Joseph from Nazareth' is humanly accurate but ironically incomplete — Jesus' divine origin has already been declared in the Prologue.
εὑρίσκειfindsPres Act Indic 3 Sg · εὑρίσκωmain verb (historic present)→ historical present
ΦίλιπποςPhilipNominativesubject
τὸνtheAccusativearticle
ΝαθαναὴλNathanaelAccusativedirect objectΝαθαναήλ: Hebrew נְתַנְאֵל, 'God has given'; appears only in John (here and 21:2), not in the Synoptic apostolic lists; traditionally identified with Bartholomew.
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτῷto himDativeindirect object
Ὃνthe one whomAccusativerelative pronoun (object of εὑρήκαμεν — fronted for emphasis)
ἔγραψενwrote aboutAor Act Indic 3 Sg · γράφωmain verb of relative clause→ constative aoristγράφω: 'write'; Moses as the author of the Torah — the Pentateuchal messianic promises (Deut 18:15; Gen 3:15; 49:10; Num 24:17 etc.).
ΜωϋσῆςMosesNominativesubject of ἔγραψεν
ἐνinpreposition + dative (location in the text)
τῷtheDativearticle
νόμῳlaw / TorahDativeobject of ἐν (the Pentateuch)νόμος: 'law'; here the Pentateuch — the Torah of Moses.
καὶandcoordinating conjunction
οἱtheNominativearticle
προφῆταιprophetsNominativesubject (the Prophets also wrote of him — ellipsis of ἔγραψαν)προφῆτες: 'the prophets'; the second division of the Hebrew canon — Moses + the Prophets = the whole OT witness (cf. Luke 24:44).
εὑρήκαμενwe have foundPerf Act Indic 1 Pl · εὑρίσκωmain verb (perfect of proclamation — the discovery stands)→ intensive perfect
ἸησοῦνJesusAccusativedirect object / apposition to the relative Ὃν (the identification)
τὸνtheAccusativearticle
υἱὸνsonAccusativeapposition (identifying by human parentage)
τοῦofGenitivearticle
ἸωσὴφJosephGenitivegenitive of relationship (legal/adoptive father)Ἰωσήφ: Joseph; Philip's identification is by legal paternity — the crowd's perspective (cf. 6:42), not the Virgin Birth tradition of Matt/Luke.
τὸνthe oneAccusativearticle (attributive — the one from Nazareth)
ἀπὸfrompreposition + genitive (origin)
ΝαζαρέτNazarethGenitiveobject of ἀπό (hometown)Ναζαρέτ (or Ναζαρά): the Galilean village where Jesus grew up — which is exactly why Nathanael will be skeptical (v.46).
46

καὶ εἶπεν αὐτῷ Ναθαναήλ· Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ [ὁ] Φίλιππος· Ἔρχου καὶ ἴδε.

And Nathanael said to him: 'Can anything good come from Nazareth?' Philip says to him: 'Come and see.'

Objection and invitationκαὶNathanael's skepticism is a rhetorical question implying a negative: 'No, nothing good can come from Nazareth.' Nazareth was an insignificant Galilean village not mentioned in the OT or Josephus. Philip's answer — 'Come and see' — is the same Jesus gave in v.39: direct experience, not argumentation, answers the skeptic.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativeindirect object
ΝαθαναήλNathanaelNominativesubject
Ἐκfrom / out ofpreposition + genitive (origin)
ΝαζαρὲτNazarethGenitiveobject of ἐκΝαζαρέτ: the obscure Galilean village — Nathanael's skepticism reflects a real regional hierarchy of significance.
δύναταίcanPres Mid Indic 3 Sg · δύναμαιmain verb (rhetorical question)→ gnomic presentδύναμαι: 'be able, can'; the question expects 'no' — a rhetorical denial of Nazareth's capacity to produce anything significant.
τιanythingNominativesubject (indefinite pronoun — 'any thing')τις: 'some, any'; the indefinite pronoun makes the denial total — not any thing, however small.
ἀγαθὸνgoodNominativepredicate adjective (qualifying τι)ἀγαθός: 'good'; the irony is immense — the incarnate Word, the Good itself, comes precisely from there.
εἶναιto be / to comePres Act Inf · εἰμίcomplementary infinitive→ gnomic present infinitive
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτῷto himDativeindirect object
ΦίλιπποςPhilipNominativesubject
ἜρχουcomePres Mid Imper 2 Sg · ἔρχομαιmain verb (imperative — invitation)→ progressive present imperative (come now)ἔρχομαι: 'come'; the present imperative insists on immediate personal engagement.
καὶandcoordinating conjunction
ἴδεseeAor Act Imper 2 Sg · ὁράωmain verb (imperative — 'come and see for yourself')→ constative aorist imperative (the definitive act of seeing)ὁράω: 'see'; the invitational formula echoes v.39 — Jesus' own words — and becomes a paradigm for Johannine apologetics: come and experience, don't just argue.
47

εἶδεν ὁ Ἰησοῦς τὸν Ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ· Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν.

Jesus saw Nathanael coming toward him and says about him: 'Behold, a true Israelite, in whom there is no deceit!'

Jesus' declaration about NathanaelasyndetonJesus declares Nathanael before Nathanael speaks — another instance of his supernatural knowledge of persons (cf. 2:25). 'A true Israelite in whom there is no deceit' echoes Jacob/Israel (Gen 27:35 LXX — Jacob deceived his father; Nathanael is the anti-Jacob, the guileless Israelite). The irony: Nathanael was skeptical (potentially a form of deceit?), yet Jesus names him as guileless.
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb→ constative aorist
theNominativearticle
ἸησοῦςJesusNominativesubject
τὸνtheAccusativearticle
ΝαθαναὴλNathanaelAccusativedirect object
ἐρχόμενονcomingPres Mid Ptc Acc Sg Masc · ἔρχομαιobject complement participle→ progressive present
πρὸςtowardpreposition + accusative (direction)
αὐτὸνhimAccusativeobject of πρός
καὶandcoordinating conjunction
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
περὶaboutpreposition + genitive (topic — not TO Nathanael but ABOUT him)
αὐτοῦhimGenitiveobject of περί
ἼδεBeholdattention-marker
ἀληθῶςtruly / genuinelyadverb (qualifying the following noun — 'a genuine Israelite')ἀληθῶς: 'truly, genuinely'; related to ἀληθινός (v.9) — Nathanael is an Israelite in the fullest, most genuine sense.
ἸσραηλίτηςIsraeliteNominativepredicate nominative (exclamatory identification)Ἰσραηλίτης: 'an Israelite'; one who belongs to Israel — but the point is not ethnic but characterological: a true son of Jacob without Jacob's scheming.
ἐνinpreposition + dative (sphere)
whomDativerelative pronoun (antecedent: Nathanael)
δόλοςdeceit / guileNominativesubject (in the relative clause)δόλος: 'deceit, cunning, guile'; the word used of Jacob's deception in Gen 27:35 LXX — the anti-Jacob motif: where Jacob had δόλος, Nathanael has none.
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb of relative clause→ gnomic present
48

λέγει αὐτῷ Ναθαναήλ· Πόθεν με γινώσκεις; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Πρὸ τοῦ σε Φίλιππον φωνῆσαι, ὄντα ὑπὸ τὴν συκῆν εἶδόν σε.

Nathanael says to him: 'How do you know me?' Jesus answered and said to him: 'Before Philip called you, when you were under the fig tree, I saw you.'

Dialogue — supernatural knowledge revealedλέγειNathanael's question 'How do you know me?' gets a startling specific answer: Jesus saw him under the fig tree before Philip called him — a private moment Jesus could not have witnessed by ordinary means. The fig tree had associations with study of Torah (a common rabbinic detail). This display of supernatural knowledge precipitates Nathanael's confession.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historical present
αὐτῷto himDativeindirect object
ΝαθαναήλNathanaelNominativesubject
Πόθενhow / from whereinterrogative adverb (manner/source of knowledge)πόθεν: 'from where, how'; the question about the source of Jesus' knowledge of him.
μεmeAccusativedirect object
γινώσκειςdo you knowPres Act Indic 2 Sg · γινώσκωmain verb (experiential knowledge)→ gnomic present (how do you know me — at all?)γινώσκω: 'know experientially'; how can Jesus know him in a personal, relational sense — they have not met?
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativeindirect object
Πρὸbeforepreposition + genitive (temporal priority)
τοῦtheGenitivearticle (with articular infinitive — πρὸ τοῦ + inf.)
σεyouAccusativeaccusative subject of infinitive
ΦίλιππονPhilipAccusativeaccusative subject of infinitive (alongside σε)
φωνῆσαιto callAor Act Inf · φωνέωarticular infinitive (temporal — 'before Philip called you')→ constative aorist infinitiveφωνέω: 'call, summon'; Philip's calling of Nathanael (v.45).
ὄνταbeingPres Act Ptc Acc Sg Masc · εἰμίcircumstantial participle (modifying σε — you, while you were under the fig tree)→ descriptive imperfect/present (Nathanael's state at that moment)εἰμί participle: describes Nathanael's situation at the moment Jesus saw him.
ὑπὸunderpreposition + accusative (position below)
τὴνtheAccusativearticle
συκῆνfig treeAccusativeobject of ὑπό (the specific place)συκῆ: 'fig tree'; a common place of prayer and Torah study in Palestinian life — sitting under a fig tree was associated with peaceful meditation on the law (cf. Mic 4:4; Zech 3:10; rabbinic tradition).
εἶδόνI sawAor Act Indic 1 Sg · ὁράωmain verb (supernatural knowledge — the decisive proof)→ constative aoristὁράω: 'see'; Jesus' vision of Nathanael at a private moment before Philip's call — the display of omniscience that triggers Nathanael's confession.
σεyouAccusativedirect object
49

ἀπεκρίθη αὐτῷ Ναθαναήλ· Ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ.

Nathanael answered him: 'Rabbi, you are the Son of God! You are the King of Israel!'

Confession (climactic double title)asyndetonNathanael's confession is the most explicit human christological confession in chapter 1, matching John the Baptist's from v.34. He pairs 'Son of God' (divine identity) with 'King of Israel' (messianic/royal identity) — both titles that will reappear at the trial and crucifixion (19:7, 12, 15, 19). The chapter's confessions have escalated: Lamb of God → Son of God → Son of God + King of Israel.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
αὐτῷto himDativeindirect object
ΝαθαναήλNathanaelNominativesubject
ῬαββίRabbiVocativeaddress (vocative)
σὺyouNominativesubject (emphatic — the personal confession)
εἶarePres Act Indic 2 Sg · εἰμίcopula→ gnomic present
theNominativearticle
υἱὸςSonNominativepredicate nominative (first title — divine sonship)
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship
σὺyouNominativesubject (emphatic repetition — the second title)
βασιλεὺςKingNominativepredicate nominative (second title — royal/messianic identity)βασιλεύς: 'king'; the messianic title from Ps 2:6; Zeph 3:15 — the King of Israel that Nathanael, the true Israelite, now recognizes.
εἶarePres Act Indic 2 Sg · εἰμίcopula (second predication)→ gnomic present
τοῦofGenitivearticle
ἸσραήλIsraelGenitivegenitive of relationship (King over Israel — the covenant people)Ἰσραήλ: the nation; the true Israelite recognizes his true King.
50

ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψῃ.

Jesus answered and said to him: 'Because I said to you that I saw you under the fig tree, you believe? You will see greater things than these.'

Promise of greater revelationasyndetonJesus gently challenges the basis of Nathanael's faith — a single supernatural sign — and promises something greater. The plural ὄψῃ ('you will see' — plural in some texts, singular in others) opens toward the vision of v.51. Faith based on one sign is real but will be surpassed.
ἀπεκρίθηansweredAor Pass Indic 3 Sg · ἀποκρίνομαιmain verb→ constative aorist
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativeindirect object
Ὅτιbecausecausal conjunction (fronted — 'is it because I said…?')
εἶπόνI saidAor Act Indic 1 Sg · λέγωmain verb of causal clause→ constative aorist
σοιto youDativeindirect object
ὅτιthatconjunction (content of εἶπον)
εἶδόνI sawAor Act Indic 1 Sg · ὁράωmain verb of content clause→ constative aorist
σεyouAccusativedirect object
ὑποκάτωunder / beneathimproper preposition + genitiveὑποκάτω: 'underneath, below' (= ὑπό + κάτω); equivalent to ὑπό in v.48.
τῆςtheGenitivearticle
συκῆςfig treeGenitiveobject of ὑποκάτω
πιστεύειςdo you believePres Act Indic 2 Sg · πιστεύωmain verb (rhetorical question — 'is this the only basis?')→ progressive presentπιστεύω: 'believe'; the present tense of Nathanael's existing faith — Jesus acknowledges it but promises more.
μείζωgreater thingsAccusativedirect object (comparative adjective as noun)μείζων: 'greater'; the neuter plural μείζω = 'greater things' — whatever prompted Nathanael's faith is small compared to what is coming.
τούτωνthan theseGenitivegenitive of comparison
ὄψῃyou will seeFut Mid Indic 2 Sg · ὁράωmain verb (future promise)→ predictive futureὁράω: 'see'; the future tense of promise — greater revelation is coming.
51

καὶ λέγει αὐτῷ· Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.

And he says to him: 'Amen, amen, I say to you — you (plural) will see heaven opened and the angels of God ascending and descending on the Son of Man.'

Climactic promise (chapter closing)καὶThe chapter ends with Jesus' first solemn 'Amen, amen' saying — the double ἀμήν unique to the Fourth Gospel (replacing the single ἀμήν of the Synoptics). The shift from singular (σε/σοι) to plural (ὑμῖν/ὄψεσθε) extends the promise to all disciples. The vision of heaven opened and angels ascending and descending on the Son of Man explicitly echoes Jacob's ladder (Gen 28:12) — Jesus is the new Bethel, the place where heaven and earth meet. The introduction of the title 'Son of Man' closes a chapter full of christological titles: Lamb of God, Son of God, King of Israel, Rabbi, Messiah/Christ, Son of Man.
καὶandcoordinating conjunction (introducing the solemn saying)
λέγειhe saysPres Act Indic 3 Sg · λέγωmain verb (historic present — solemnity heightened)→ historical present
αὐτῷto himDativeindirect object (Nathanael — but the saying addresses all)
ἈμὴνAmen / trulysolemn affirmation particle (first of the double ἀμήν)ἀμήν: from Hebrew אָמֵן, 'so be it, truly'; in the Synoptics Jesus uses a single ἀμήν to introduce sayings; John's double ἀμήν ἀμήν is unique — heightening the solemn authority of what follows.
ἀμὴνamen / trulysolemn affirmation particle (second — the Johannine double-amen)The double ἀμήν is the Johannine signature for Jesus' most authoritative sayings — occurring 25 times in the Gospel.
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb (prophetic declaration formula)→ gnomic present (the authority of the statement is timeless)λέγω: the authoritative 'I say to you' — Jesus speaks on his own authority, not citing Scripture or a human teacher.
ὑμῖνto you (pl.)Dativeindirect object (plural — all disciples)The shift from singular (σε/σοι, addressing Nathanael) to plural ὑμῖν: the promise extends beyond Nathanael to all who would follow.
ὄψεσθεyou will seeFut Mid Indic 2 Pl · ὁράωmain verb (future promise — plural)→ predictive futureὁράω: 'see'; the vision to be seen surpasses the fig-tree miracle entirely.
τὸνtheAccusativearticle
οὐρανὸνheavenAccusativedirect object (the opened heaven — apocalyptic vision)οὐρανός: 'heaven, sky'; the opening of heaven is an apocalyptic motif (Isa 64:1; Ezek 1:1; Rev 4:1; Acts 7:56) — the veil between divine and human torn aside.
ἀνεῳγόταopenedPerf Pass Ptc Acc Sg Masc · ἀνοίγωpredicate/object complement participle (heaven as standing-open)→ intensive perfect (heaven opened and remaining open — the Incarnation as permanent opening)ἀνοίγω: 'open'; the perfect participle ἀνεῳγότα — heaven not momentarily opened but standing open through the presence of the Son of Man.
καὶandcoordinating conjunction
τοὺςtheAccusativearticle
ἀγγέλουςangelsAccusativedirect object (the ascending/descending ones)ἄγγελος: 'messenger, angel'; in the Jacob's ladder vision (Gen 28:12) angels go up and down — now on the Son of Man, not on a ladder.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationship (angels belonging to God)
ἀναβαίνονταςascendingPres Act Ptc Acc Pl Masc · ἀναβαίνωobject complement participle (the angels ascending)→ progressive present (ongoing movement — heaven is continuously open)ἀναβαίνω: 'go up, ascend'; ascending precedes descending here — unlike Gen 28:12 where the order is reversed. The ascending suggests the angels already around the Son of Man rise to the Father and return.
καὶandcoordinating conjunction
καταβαίνονταςdescendingPres Act Ptc Acc Pl Masc · καταβαίνωobject complement participle (coordinate with ἀναβαίνοντας)→ progressive presentκαταβαίνω: 'come down, descend'; the full two-way heavenly traffic concentrated on the Son of Man — he is the new Bethel, the meeting-place of heaven and earth (cf. Gen 28:17 — 'this is the gate of heaven').
ἐπὶon / uponpreposition + accusative (concentrated upon a person)ἐπί + accusative: 'upon, over' — the angels' movement is centered on the Son of Man, not on a ladder.
τὸνtheAccusativearticle
υἱὸνSonAccusativeobject of ἐπίυἱός: the chapter's final title — 'the Son of Man' is here introduced for the first time in John, replacing Jacob's ladder as the meeting-point of heaven and earth.
τοῦofGenitivearticle
ἀνθρώπουManGenitivegenitive of relationship (the Son of Man — the Danielic figure of Dan 7:13)ἄνθρωπος: 'human being'; 'the Son of Man' (ὁ υἱὸς τοῦ ἀνθρώπου) is a self-designation Jesus uses throughout the Gospels, drawn from Dan 7:13 (one 'like a Son of Man' who approaches the Ancient of Days and receives universal dominion). In John, the Son of Man is the one who descends from heaven (3:13), who will be 'lifted up' (3:14; 8:28; 12:34), and who is the locus of eschatological judgment and life (5:27; 6:27, 53, 62).